WIT AND WISDOM 



OF 



THE TALMUD 



EDITED BY 

MADISON C. PETERS 
i* 

Author of " Justice to the Jew," etc. 



WITH AN INTRODUCTION 



Rabbi H. PEREIRA MENDES 



NEW YORK 
THE BAKER & TAYLOR CO. 

5 and 7 East Sixteenth Street 



66521 



l_ibr««./ s ©f Conorew 

OCT 26 1900 

Copyright entry 

SECMB COPY. 

D«..i»trw«» to 

GKDttf OWJSION 

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y 






Copyright, 1900, 



THE BAKER & TAYLOR CO. 



ROBERT DRUMMOND, PRINTER, NEW YORK 



TO 

IRabbi 3. Xeonarfc %cwg 

OF PHILADELPHIA 

THIS VOLUME 

IS AFFECTIONATELY INSCRIBED 

BY THE EDITOR 



PREFACE 



While gathering the facts for " Justice to 
the Jew," I chanced upon so many wise pro- 
verbs, witty sayings, beautiful parables, and 
quaint legends of the Talmud, that I became 
intensely interested in this remarkable literary 
production of antiquity. In its twelve folio 
volumes it embodies the mental labors of the 
ancient Jewish teachers during the period of 
about eight hundred years. 

After a lecture at a Western university, by a 
well-known Rabbi, one of his hearers went 
to him and said: " I came to hear ' The Tal- 
mud,' in order to know what kind of mud it 
is," confessing his utter ignorance as to the 
very name (Talmud, Study, from lamad, to 
learn). 

I once asked one of the most brilliantly 
gifted preachers in New York, if he had ever 
read anything from ' the Talmud.' " No," 
he answered, " only a few sentences which 

5 



6 {preface 

now and then I have met by chance." Then I 
determined I would add to my Talmudic col- 
lection, which I had made for personal use, 
and give the Christian public some idea of the 
book which has been so remarkably powerful 
in the influence it exercised upon the thought 
and life of the Jews during the middle ages, 
and even down to the present time. I believe 
that readers will find this volume of incalcu- 
lable value in the pursuit of wisdom, helpful in 
gaining a knowledge of the Jewish religion, 
and, I hope, that it will lead Christian schol- 
ars to study the subject further. 

Among scores of other periodicals and 
books consulted, I beg to acknowledge my 
indebtedness to the following works: 

" Parabeln, Legenden und Gedanken, aus dem Tal- 
mud," by Ludwig Seligman. 

" The Poetry of the Talmud," by S. Sekles. 

" Rabbinische Blumenlese," by Leopold Dukes. 

"The Talmud," by Emanuel Deutsch. 

"Talmudic Sayings," by Rabbi Henry Cohen. 

"Talmudic Legends," by L. Weiss. 

" Translations of the Talmud," by Polano. 

Rodkinson's " Talmud." 

" Introduction to the Talmud," by Mielziner. 

Hershon's "Genesis," and the Prayer-book. 

Madison C. Peters. 



INTRODUCTION 



The Torah (or law) was given a.m. 2448. 
From the following forty years of the desert- 
life down to the present day, cou.itless rulings, 
precedents, etc., have accumulated. Some are 
indicated in various passages in the Bible, e.g., 
ceremonies or rules observed in mourning, or 
have come to us by tradition. 

Rabbi Judah Hanassi, surnamed the Holy, 
collected all attainable and published them in 
what we call the Mishna, a.m. 3980. 

The Mishna contains six sections or Se- 
darim. Each section or Seder contains Mas- 
sechtoth or treatises, as follows: 

Section I: Seeds. — After a chapter devoted 
to the benedictions, it treats of tithes, first 
fruits, sacrifices, and gifts due from the prod- 
uce of the land to the priests, the Levites, and 
the poor; of the cessation of agricultural labor 
during the Sabbatic year; and of the prohib- 






8 flntrofcuction 

ited mixtures in seeds and in grafting. — In all 
eleven treatises. 

Section II: Feasts. — Of the Sabbath and 
Sabbath rest, of feasts and fasts: Passover, 
Tabernacles, New Year, the Day of Atone- 
ment, and the Fasts; of work forbidden, cere- 
monies to be observed, and sacrifices to be 
brought on those days. — Twelve treatises. 

Section III: Women. — The legislation con- 
cerning marriage, divorce, the levirate mar- 
riage, and adultery; vows and the regulations 
for the Nazirite. — Seven treatises. 

Section IV: Fines. — Civil legislation, be- 
sides a tractate on idolatry, and one called 
'Aboth, consisting of a collection of the ethical 
sentences of the Rabbis. This section treats 
of commercial transactions, purchases, sales, 
mortgages, prescriptions, etc.; of legal pro- 
cedure, of the organization of tribunals, of 
witnesses, oaths, etc. — Ten treatises. 

Section V: Sacred Things. — The legisla- 
tion concerning sacrifices, the first-born, clean 
and unclean animals; the description of Her- 
od's Temple. — Eleven treatises. 

Section VI: Purifications. — Laws concern- 
ing Levitical cleanness and uncleanness; clean 



flntrofcuctfon 9 

and unclean persons and things, objects capa- 
ble of becoming unclean by contact. Purifica- 
tions. — Twelve treatises. 

Many decisions not included by Rabbi 
Jehudah, because not considered by him suf- 
ficiently authoritative, or because they were 
merely repetitions, were collected later under 
the name of Boraithoth in a work called the 
Tosiphtha, or Addition (Supplement), by Rab- 
bis Hiya and Oshaya of Babylon. Yet other 
Boraithoth are to be found in the Gemara. 

The Gemara is a comment on the Mishna, 
just as the Mishna is a comment on the Torah 
or Law. One Gemara, the work of the Pal- 
estine schools, inaccurately but generally 
called the Jerusalem Talmud, was edited in 
Tiberias about 380 c.e. The other, much 
larger, better known and constituting what 
is meant when the word " Talmud " is used, 
is the work of the Babylonian schools, and was 
edited by Rabbi Ashi and his disciple, Rabbi 
Jose, about 500 c.e. This is usually pub- 
lished with the commentary of the celebrated 
Rashi, and with comments called Tosephoth. 

The Rabbis identified with the Mishna are 
called Tanaim, or teachers; those of the Ge- 



io flntrotmction 

mara are called Amoraim, or speakers, and the 
latter commentators are called Seburaim, or 
opinionists. Imagine the debates, evidence or 
testimony, assertions, opinions, pro and con, 
identified with processes of Law that continue 
through centuries. How much extraneous 
matter must naturally be met with! Imagine 
the debates, evidence, assertions, opinions, 
etc., pro and con, identified with processes of 
Law of only one year, of only one court, 
of only one modern city. How much in- 
formation will be incidentally stated! It is 
not surprising, therefore, that we find in- 
cidentally stated in the Talmud much that may 
seem to have nothing to do with the case in 
point, but which is incidentally of value to a 
future student of merr and manners, of value 
to historian, antiquarian, ethnologist, scien- 
tist, of value to preacher, lawyer, physician or 
other scientists, and of value to artisan, house- 
wife, humorist and philosopher. 

We can, if we like, dig out of the Talmud 
— as dishonest Christians and despicable con- 
verted Jews have done — sentences which 
show the Talmud in a bad light. To con- 
demn the Talmud or the Jews as a whole 



flntrofcuction 1 1 

for such sentences is as silly as to con- 
demn French history and Frenchmen as a na- 
tion, for such songs of revenge, due to the war 
of 1870, as " No shield henceforth but hate, 
hate equal to the enemy's," or as Victor Hugo 
has it: 

" Poison the wells, the sleeping murder, 
Kill them with axes, pitchforks and scythes." 

(See Lazarus, Ethics of Judaism, p. 262, 
Jewish Pub. Soc. of America.) 

Such sentences do not interpret the true, 
natural spirit, but only a passing emotion due 
to sudden contingency. For man is human, 
and even a tenderhearted mother will utter 
imprecations on a foe who snatches her infant 
and hurls it to death. We Hebrews have suf- 
fered such outrages — and more. It would be 
strange, indeed, if some of our fathers and 
mothers did not cry out against the treatment 
received from pagan and Christian (?)! They 
were only human, after all. 

But let us see what is the recognized and 
legal attitude of Jew to Gentile, according to 
Jewish Law. 

" The Law was revealed publicly in the un- 
claimed desert. If it had been revealed in the 



12 Untrotmction 

land of Israel, the Israelites might have main- 
tained that other nations had no part in it. 
Therefore, it was published in the open desert; 
it is the property of the whole world; every- 
one is at liberty to assume the responsibilities 
it imposes. (Mechilta Yithro. Parashat Bach- 
odesh.) 

" Every house a temple, every heart an 
altar, every human being a priest " (Cf. Laz- 
arus, ibid., page 35). " Not priest, not Levite, 
not Israelite, but man is bearer of the Law. 

Moses declares not that Israel is the only 
son of God, but that he is only His first-born. 
Israel is my son, my first-born (Exod. v. 22), 
and twice, on most solemn occasions, once 
when mutiny threatened ruin to the people, 
and once when his successor was to be ap- 
pointed, Moses appeals not to the God of the 
Hebrews, but to the God of the Spirits of all 
Flesh. (Numbers xvi. 22; xxvii. 16.) 

The Temple of Solomon was consecrated 
not that only Hebrews might know, but " in 
order that all the peoples of the earth might 
know that the Lord is God " (1 K. viii. 60), 
and in his consecration prayer he prayed that 

" Moreover concerning a stranger, that is 



flntroMiction 13 

not of thy people Israel, but cometh out of a 
far country for thy name's sake (for they shall 
hear of thy great name, and of thy strong 
hand, and of thy stretched out arm); when he 
shall come and pray toward this house: Hear 
thou in heaven thy dwelling-place, and do 
according to all that the stranger calleth to 
thee for: that all people of the earth may 
know thy name, to fear thee, as do thy people 
Israel; and that they may know that this 
house, which I have builded, is called by thy 
name." (1 Kings viii. 41-43.) 

Prophet after prophet preaches that God 
cares for all mankind. Even as Moses com- 
mands, " One law for home-born and for 
stranger" (Num. xiv. 15, 16). " Love ye the 
stranger " (Deut. x. 19). " The Lord loveth 
the stranger " (Deut. x. 18). " Yea, He loveth 
the nations " (Deut. xxxiii. 3), so an Isaiah 
welcomes the stranger or non-Hebrew who 
keeps God's Sabbath and Zepaniah sings of the 
House of God to be called a House of Prayer 
for all the peoples; so the prophet son of Amos 
pictures the Divine Being as " God of all the 
earth shall He be called " (Isa. lvi. 7). And 
the prophet who ends the sacred scroll holds 



14 Untrofcuction 

up the grand ideal of Jewish teaching, the 
universal Fatherhood of God. " Have we not 
all one Father " (Malachi ii. 10). 

Furthermore, the admonition, " Seek ye the 
peace of the city " (Jerem. xxix. 7); which is 
to this day the incentive to identification with 
the best interests of the city or community and 
the realization of the ideal of the prophet and 
dream of the poet, or Zionism, means nothing 
but the establishment of our nation, not for 
our nation's glory or advantage, but for the 
advantage and benefit of the world. For 
there the court of international arbitration 
will rid the world of the crime, curse and cost 
of war. (Isa. ii. 4; Micah iv. 3.) Thence will 
spread the knowledge of the Lord, to fill earth 
(it does not say to fill Palestine only) with the 
knowledge of the Lord as the waters cover the 
sea. (Isa. xi. 9.) Then " Loving-kindness and 
Truth shall meet, Righteousness and Peace 
embrace; Truth shall spring forth from Earth 
and Charity look down from Heaven." (Ps. 
lxxxv. 11, 12.) 

And the fact that it is a Jewish axiom that 
the righteous of all nations have a portion in 
the future world shows the true catholic spirit 



flntroouctlon 15 

of Judaism and its protestant power against 
any narrowness between God the Father of all 
and all men, His earthly children, and against 
any narrowness between man and man. 

In this little volume of Dr. Peters, ethical 
teachings from the Talmud will be found. Let 
the candid Christian reader ask himself 
whether or not a nation whose literature 
abounds with such lofty teachings, noble 
ideals and exalted ideas as Dr. Peters has 
gathered, and they are but a few pebbles 
washed up from the " Sea of the Talmud " — is 
or is not a power that makes for good in this 
world. 

And let it not be forgotten that the New 
Testament itself is full of similar lofty teach- 
ings, noble ideals and exalted ideas, birthed 
in Jewish brains, inspired by Jewish hearts, 
spoken by Jewish tongues, and written with 
pens wielded by Jewish hands. 

H. Pereira Mendes. 



WIT AND WISDOM OF THE 
TALMUD 



ACTIONS 

Actions speak louder than words. 

-ft 
Judge a man by his deeds, not by his words. 

-ft 

All the other rivers said to the Euphrates: 

" Why is the current of thy water not heard 

at a distance? " The Euphrates replied: "My 

deeds testify for me. Anything sown by men 

at my shores will be in full bloom within 

thirty days." The rivers then addressed the 

Tigris : " Why is the current of thy waters 

heard at a distance? " " I must direct the at- 

17 



is Wit an& xraus&om 

tention of the people to me by my tumultuous 
rapidity," the Tigris replied. 

The moral: The less the merits of a person 
are, the more he will feel urged to proclaim 
them to the public. 



The forest trees once asked the fruit trees: 
" Why is the rustling of your leaves not heard 
in the distance?" The fruit trees replied: 
" We can dispense with the rustling to man- 
ifest our presence, our fruits testify for us." 
The fruit trees then inquired of the forest 
trees: "Why do your leaves rustle almost 
continually? " " We are forced to call the at- 
tention of man to our existence." 



ADVERSITY 

Adversity is the true school of the mind. 



When the ox is down, many are the butch- 
ers. 



of tbe TTalmuo 19 

ADVICE 

Not as thou sayest, but as thy fellows say. 

Too many captains sink the ship. 

Hear sixty advisers, but be guided by your 
own conviction. 

The action of a fool cannot serve as a pre- 
cedent. 

Poor servants ask advice after a thing has 
happened. 

A thing to which a fool does not consent, 
know as the right thing. 

AGE 

None may be called venerable save the 
wise. 



20 Wit anfc Wisfcom 

Happy is the old age that atones for the 
follies of youth; but happier still the youth 
for which old age needs not to blush. 



-£* 



An old man is a trouble in the house; an 
old woman is a treasure in the house. 



ANCESTRY 

He who has no inner nobleness has nothing, 
even if he be of noble birth. 



AMBITION 

Alexander the Great, in his travels amidst 
the deserts and barren lands, came at last to a 
river which flowed between two verdant 
shores. The surface of the water was quite 
smooth, and not the slightest breeze was per- 
ceptible. It was the picture of contentment 
and silently seemed to say: Behold here the 
seat of peace and quietness. Thousands of 
happy thoughts this beautiful scenery might 



of tbe ZTalmuo 21 

have produced in a contemplating mind; but 
what could have soothed Alexander, who was 
full of ambitious plans, whose ear had become 
accustomed to the clashing of arms, and the 
groans of the dying warrior? Alexander con- 
tinued his journey, but he soon felt exhausted, 
and was obliged to seek for rest. He fixed 
his tent on the shores of a river, drank some 
water thereof, which seemed to him very re- 
freshing, being of a sweet and agreeable taste, 
and even spread a sweet fragrance all over 
the place. " Surely," said he, " this river, en- 
joying such peculiar advantages, must take its 
source in a country rich in blessings. Let us 
find out whence it springeth." Following 
thus for some time the shores of the river, he 
at length arrived at the gates of paradise. 
These were closed, and he knocked, demand- 
ing in his usual peremptory manner to be ad- 
mitted at once. 

" Thou canst not have admission here," a 
voice from within called unto him; "this is 
the gate of the Master." " I am the Master, 
Lord of the whole earth," replied the impa- 
tient monarch. " I am Alexander the con- 
queror. What! do you hesitate to admit me? " 



22 Mft anfc TDOUsfcom 

" No/' he was answered, " here no conqueror 
is known but he who conquers his passions; 
the just only are allowed to enter here." 

Alexander tried hard to get admittance, 
but neither threats nor entreaties had any ef- 
fect. He then said to the keeper who held 
watch at the gates of paradise: "You know 
that I am a great king, who has received the 
homage of many nations; if you really refuse 
to admit me, give me at least some kind of a 
keepsake, in order that I may surprise the 
world in showing that I have been as far as 
this, the place which no mere mortal ever 
reaches." 

" Here, silly man," replied the keeper, 
" here I give you something which can heal 
all sorrows. Moreover, one glance at it will 
teach you wisdom, such as you have never 
thought to be master of ! Now, go your 
way." 

Alexander took hastily what was given him 
and then returned to his tent. But how as- 
tonished was he, when perceiving that his 
present was nothing but part of a human 
skull! "This, then, is the nice keepsake," he 
said, "which they offer to a king and a hero 



of tbe TTalmuo 23 

like me! This, then, is the fruit of all my 
labor, all the dangers and troubles I have 
hitherto undergone!" Enraged, and disap- 
pointed in his hopes, he threw away the mis- 
erable portion of the mortal integument. 
" Great king," said a wise man, who noticed 
the act, " do not despise this present, however 
insignificant it may appear in your eyes; it 
possesses, nevertheless, extraordinary quali- 
ties, of which you may soon convince your- 
self by weighing it with gold or silver." Al- 
exander said he would like to try, and, order- 
ing a pair of scales, placed the skull in one 
and gold in the other. He was immediately 
surprised to find the one containing the skull 
going down. More gold was fetched, and the 
more they put on the scale, the more it went 
up. " It is extraordinary," said Alexander, 
" that such a small portion of matter should 
outweigh so much gold. Is there no counter- 
balance to be had, in order to produce an 
equilibrium? " 

" Certainly," said the wise man, " very little 
will suffice." Whereupon he took a small por- 
tion of earth and covered the bone with it, 
which caused the scale in which it lay to rise 



24 Mit ant) Misfcom 

immediately. " This is certainly very singu- 
lar! " Alexander now exclaimed, " Cou'.d you 
not explain to me this remarkable phenome- 
non? " " Great king," replied the wise man, 
" this fragment of bone is the part in which 
the human eye is enclosed, and, although in 
its extent limited, it is nevertheless unlimited 
in its desires; the more it has, the more it 
wants; neither gold nor silver, nor any earthly 
possession, is able to satiate its wishes. But 
being once in the grave and covered with 
earth, there it finds a limit for all its eager 
desires." 



ANGER 

Anger profiteth nobody. 

Avoid anger and thou wilt not sin. 

-ft 
Anger showeth the character of a man. 

-ft 

To accept excuse shows a good disposition. 



of tbe ftalmuo 25 

The beginning of anger is madness, the end 
penitence. 

-ft 

He who gives way to his wrath makes 
desolate his house. 



When the wise is angry, he is wise no 
longer. 

-ft 

A man may be known by three things: by 
his conduct in money matters, his behavior 
at the table and his demeanor when angry. 

-ft 

Be not easily moved to anger. 



To him who curbs his wrath, his sins will 
be forgiven. 

-ft 

He who is slow to anger and easily pacified 
is truly pious and virtuous. 



26 Wiit anb Misfcom 

APPEARANCES 

Two pieces of coin in one bag make more 
noise than a hundred. 

Look not at the cask, but at what is in it. 
A new cask may contain old wine, and an old 
one may be altogether empty. 

Where the sages bid us beware for the sake 
of outward appearances, they mean us to re- 
gard even our innermost chamber as a market- 
place. 

ARROGANCE 



ASSOCIATES 

Ever associate with the good. 

From vagrants chit-chat, from rags vermin. 



of tbe Ualmuo 27 

If thy associates be insane, be thou sensible. 



We may say to the bee, neither thy honey 
nor thy sting. 

-& 

Birds of a feather flock together; and so 
with men — like to like. 



Associate not with the wicked man, even if 
thou canst learn from him. 



A man without a fitting companion is like 
the left hand without the rig-lit. 



Not without reason goes the crow to the 
raven, but because it is of its kind. 



If you touch pitch, it will stick to your fin- 
gers; even so, if you associate with evil com- 
panions, you will acquire their vices. 



28 rat ant> rasfcom 

It is beautiful and rejoicing to see grapes 
on the vine; it is ugly and repugnant to see 
grapes on a thorn-bush. 



When the iron was created the trees com- 
menced to tremble. The iron, however, said 
to them: "What are you trembling at? If 
none of your wood will join me, I will remain 
harmless." 



"£?> 



Every beast associates with its kind, but 
man only with his equal. What can combine 
wolf with the sheep? So is the impious with 
the poor. Would the hyena associate with 
the dog? So the wealthy with the poor. The 
wild ass is torn to pieces by the lion, so the 
poor becomes the prey of the rich. 



When the flood came over the earth, and 
everything was threatened with destruction, 
and every kind of beast in pairs came to Noah, 



of tbe Ualmuo 29 

the Lie, too, asked admittance into the ark. 
Noah, however, refused. " Only pairs may- 
enter here," he said. The Lie went in search 
of a companion, and at last met Vice, whom it 
invited to go to the ark. " I am willing to 
keep company with thee, if thou wilt promise 
to give me all thy earnings," said Vice. The 
Lie agreed, and they were both admitted into 
the ark. After they left the ark the Lie re- 
gretted her agreement, and wished to dissolve 
partnership with Vice; but it was too late, 
and thus it is current, that " what Lie earneth, 
Vice consumeth." 



BRIBERY 

A judge that takes a bribe, even if he be 
otherwise perfectly righteous, will not depart 
from the world before he has become de- 
mented. 



BUSINESS 

He laid his money on the horns of a deer. 



30 mit anfc Misfcom 

Attend no auctions if thou hast no money. 

Keep partners with him whom the hour fa- 
vors. 



If thy business does not prosper in one 
town try another. 

He who looks daily after his field finds a 
corn. 



CARE 

Let not your heart with cares be filled, for 
care has many a victim kille^. 

Do not worry thyself with the trouble of 
to-morrow; perhaps thou wilt have no to- 
morrow, and why shouldst thou trouble thy- 
self about a world that is not thine? 



of tbe 'Ealmuo 31 

CLEANLINESS 

Poverty comes from God, but not dirt. 

CONCEIT 

Ignorance and conceit go hand in hand. 

CONSISTENCY 

Beautiful are the admonitions of those 
whose lives accord with their teachings. 

Take out the beam from thine eye. 

-«* 
First correct thyself, then correct others. 

CHARACTER 

Three names are given to a man: one by 
his parents, another by the world, and the 
third by his works — the one which is written 
in the immortal book of his fate. Which of 
these three names is the best? Solomon 



32 Wit ant) Mis&om 

teaches us, when he says: "A good name 
is better than the sweetest oil." 



As a tree is known by its fruit, so man by 
his works. 



There are three crowns: that of the Law, 
the priesthood, and royalty; but the crown of 
a good name is loftier than all these. 

-ft 

The righteous man is a pillar upon which 
all the world rests. 

CHARITY 

Charity is the salt of riches. 
-ft 

Charity is the greatest virtue. 

-ft 
Charity is more than sacrifices. 



of tbe Ualmuo 33 

Good deeds are better than creeds. 



He who gives charity in secret is greater 
than Moses. 



Even he who lives upon charity should 
practise benevolence. 

It is better to lend than to give. To give 
employment is better than either. 



The practice of beneficence will assure the 
maintenance of one's possessions. 



Our kindly deeds and our generous gifts 
go to heaven as messengers, and plead for us 
before our heavenly Father. 



He who turns away from the works of love 
and charity, turns away from God. 



34 Wit ant> Wtsfc>om 

The merit of charitable works is in propor- 
tion to the grace with which they are prac- 
ticed. 



-€* 



The noblest of all charities is in enabling 
the poor to earn a livelihood. 



Charity is more valuable than sacrifices, and 
alone equals the exercise of all religious forms. 



As a garment is made up of single threads, 
so every single gift aids in building the great 
work of charity. 



It is our duty to relieve the poor and the 
needy, to visit the sick and bury the dead 
without distinction of race or creed. 

Whosoever engages in the study of the 






of tbe TTalmuo 35 

Law, and does not practise benevolence, is to 
be compared to a man who has no God. 



Spending alms and practising benevolence 
exceed in importance all the other laws of the 
Torah. 



-£* 



The house that does not open to the poor 
will open to the physician. 



He gives little who gives with a frown. He 
gives much who gives little with a smile. 



The world stands on three things: on Law, 
Labor, and Benevolence. 



He who performs a single good action 
gains for himself an Advocate, and he who 
commits a single sin procures for himself an 
Accuser. 



36 Mit ant) Mtsfcom 

Iron breaks stone; fire melts iron; water 
extinguishes fire; the clouds consume water; 
the storm dispels clouds; man withstands the 
storm; fear conquers man; wine banishes 
fear; sleep overcomes wine, and death is the 
master of sleep; but " Charity," says Solo- 
mon, " saves from death." 



-€* 



Four dispositions are found among those 
who bestow charity. There is he who is will- 
ing to give, but does not wish others to give: 
he has an envious eye towards others. There 
is he who wishes others to give, but who will 
not give himself: he has an evil eye towards 
himself. He who is willing to give and wishes 
others to give also, is a pious man. He who 
neither gives himself nor wishes others to 
give, is a wicked man. 



-£* 



Blessed is he who gives from his substance 
to the poor; twice blessed he who accompa- 
nies his gift with kind, comforting words. 



of tbe XTalmuo 37 

Almsgiving is practised by means of 
money, but charity also by personal services 
and by words of advice, sympathy, and en- 
couragement. Almsgiving is a duty towards 
the poor only, but charity towards the rich as 
well as the poor, nay, even towards the dead 
(by taking care of their decent burial). 



-e>> 



Charitable people silence the complaints of 
the poor. God says to these pious ones: "By 
your liberality you reconcile the poor man 
with Myself; you make peace between us." 



-Ci 



He who is continually struggling with pov- 
erty is often enticed, on account of his suffer- 
ings, to murmur against an all-wise Provi- 
dence. He frequently thinks: "Am I not 
also God's creature? Why does there exist 
such difference between me and the wealthy? 
He sleeps quietly in his splendid mansion, and 
I have to lie in my miserable hut; he sleeps 



38 mat ant) Mfsbom 

in his soft bed, and I am obliged to take my 
rest on the hard floor." 



-£* 



Man possesses three sorts of friends in this 
world: his children, his wealth, and his Good 
Works. 

In the hour of death he calls his children 
to his bedside: " Oh, save me from the pangs 
of death," he cries. 

And the afflicted children say: "Thou 
knowest, dear father, that nothing can pre- 
vail against death; neither children, nor rela- 
tives, nor friends are able to save man from 
death." The Divine Word has gone forth 
(Dan. xii. 13): " Go, sleep in peace, and pre- 
pare thyself for the day of judgment." Then 
the dying man thinks of his wealth and calls 
it to his assistance: " Oh, save me from that 
terrible sentence of death." And his wealth 
answers him: " Gold and jewels are power- 
less in the hour of God's wrath; the Divine 
Word has proclaimed it." 



of tbe Ualmuo 39 

Whereupon the dying man calls his Good 
Works and says to them: " Oh, save me from 
the horrors of the pains of death; leave me 
not to myself; come accompany me and save 
me, for I was always vour friend." And the 
Good Works answer: " Depart in peace, good 
friend! Even before you arrive there for 
judgment, we will have already reached that 
place; for the Divine Word has gone forth 
to man: 'Thy virtue precedes thee on the 
way, even till heavenly bliss receives thee.' " 
(Isaiah lviii. 8.) 

He who hesitates in the practice of charity 
commits a sin. This is proven in the life 
of Nachum of Gamzoo, so called because 
whatever occurred to him, he was in the 
habit of saying: " This, too, is for the best." 
(Gam zoo letobah.) In his old age he became 
blind; both of his hands and both of his feet 
were amputated, and the trunk of his body 
was covered with many sores. His scholars 
said to him: "If thou art a righteous man, 
why art thou so sorely afflicted? " " All this," 
he answered, " I brought upon myself. Once 



40 TKlUt ant) Mis^om 

I was travelling to my father-in-law, and I 
had with me thirty asses laden with provisions 
and all manner of precious articles. A man 
by the wayside called to me: ' Oh, Rabbi, as- 
sist me.' I told him to wait until I had un- 
loaded my asses. When I had removed the 
burdens from my beasts, and went to him, I 
found to my sorrow that he had fallen and 
expired. I threw myself upon his body and 
wept bitterly. ' Let these eyes, which had no 
pity on thee, be blind,' I said; ' these hands, 
that delayed to assist thee, let them be cut off, 
and also these feet, which did not run to aid 
thee.' And yet I was not satisfied until I had 
prayed that my whole body be stricken with 



-ft 



One day the Roman Governor, T. Annius 
Rums, asked Rabbi Akiba: " If your God loves 
the poor among the Hebrews, why does He 
not support them? " " Because God desires 
to give the rich an opportunity of doing- 
good," was the Rabbi's reply. " How do you 



of tbe TTalmuo 4 i 

know," Rufus rejoined, " that this virtue of 
charity pleases God, since no master can be 
pleased, if a person aids a slave, whom he has 
seen fit to deprive of food and clothing? " 
" Even so," said Akiba; " but if the king, for 
some offence, had deprived his son of food 
and drink, and a person had prevented the 
prince from dying of hunger, would the king 
be wroth with that person? Certainly not, 
neither will God be displeased with those who 
dispense charity to His children, even to the 
fallen and the sinful." 



It is said of Rabbi Tarphon that though a 
wealthy man, he was not charitable according 
to his means. One time Rabbi Akiba said to 
him: "Shall I invest some money for real 
estate in a manner which will be very profit- 
able? " Rabbi Tarphon answered in the af- 
firmative, and brought to Rabbi Akiba four 
thousand denars in gold, to be so applied. 
Rabbi Akiba immediately distributed the same 
among the poor. Some time after this Rabbi 
Tarphon met Rabbi Akiba and asked him 



42 Wit anfc MisDom 

where the real estate which he had bought for 
him was situated. Akiba led him to the col- 
lege, and showed him a little boy, who recited 
for them the 112th Psalm. When he reached 
the ninth verse, ' He distributeth, he giveth 
to the needy, his righteousness endureth for- 
ever,' — " There," said Akiba, " thy property 
is with David, the king of Israel, who said, 
' He distributeth, he giveth to the needy.' " 
" And wherefore hast thou done this? " asked 
Tarphon. " Knowest thou not," answered 
Rabbi Akiba, " how Nakdimon, the son of 
Guryon, was punished because he gave not 
according to his means? " " Well," returned 
the other, "why didst thou not tell me this; 
could I not have distributed my means with- 
out any aid? " " Nay," said Akiba, " it is a 
greater virtue to cause another to give than 
to give oneself." From this we may learn 
that he who is not charitable according to his 
means will be punished. 



COMMERCE 

Credit and mutual trust should be the foun- 
dation of commercial intercourse. 



of tbe Ualmuo 43 

CONSISTENCY 

There are some who preach beautifully, but 
practise not their beautiful doctrine. 



-e^ 



The learned man should judge himself ac- 
cording to his own teaching, and not do any- 
thing that he has forbidden others to do. 



CONTENTMENT 

Little is much, if the heart be but turned 
toward heaven. 

Who is rich? He who is satisfied with his 
lot. 

The camel wanted to have horns, and they 
took away his ears. 



One bird tied is better than a hundred fry- 
ing:. 



44 Mit anb Mfsfcom 

Drink not from one cup with thine eye fast- 
ened on another. 



-ft 



The egg of to-day is better than the hen of 
to-morrow. 



-ft 



A small quantity in the house is better than 
much at a distance. 



-ft 



Grasp a little and you may secure it; grasp 
too much and you will lose everything. 



-ft 



Better eat onions all thy life than dine upon 
geese and chickens once and then long in vain 
for more ever after. 

-ft 

He that hires one garden will eat birds; he 
that hires many gardens, the birds will eat 
him. 



of tbe ZMmuo 45 

Crave not after the table of kings: for thy 
table is greater than their table, and thy 
crown is greater than their crown; and the 
Master who employs thee is faithful to pay the 
reward of thy labor. 



CONTRITION 

One inward contrition in the heart of man 
is better than many flagellations. 

CORDIALITY 

Be in the habit of receiving every man with 
a pleasant countenance. 

COSMETICS 

Cold water, morning and evening, is better 
than all the cosmetics. 

COVETOUSNESS 

The question is asked, " Why is man born 
with hands clinched, but has his hands wide 
open in death? " And the answer is: On en- 



46 mit anfc Wisfcom 

tering the world man desires to grasp every- 
thing, but when leaving it he takes nothing 
away. 

Even as a fox who saw a fine vineyard, and 
lusted after its grapes, but being too fat to 
get through the only opening there was, he 
fasted three days. He then got in; but, hav- 
ing fed, he could not get out until he had 
fasted three days more. " Naked man enters 
the world, and naked does he leave." 



CRUELTY— TO ANIMALS 

Do not put a greater burden upon thy beast 
than it can bear. 



-ft 



To have compassion upon animals is one of 
the laws of Moses. 



-ft 



He who has no mercy upon animals shall 
himself suffer pain. 



ot tbe ftalmufc 47 

A man should not buy cattle or poultry 
without having first bought food for them. 



DEATH 

Death is the haven of life, and old age the 
ship which enters the port. 

Do not speak ill of the departed, but re- 
member that his soul still lives, though the 
body is dead. 



It is our duty to comply with the last wishes 
of a dying person. 

DEBT 

Go to sleep without supper, but rise with- 
out debt. 

DECEIT 

He who deceives his neighbor would also 
deceive his God. 



48 Wiit an& Misfcom 

Under no consideration lead men astray. 

The thief's end is the gallows. 

There is no greater evil-doer than he who 
takes away the earnings of the poor. 

A lie has not a leg to stand upon. 

DIGNITY 

Dignity does not consist in a silk dress. 

DISCORD 

One loose cord loosens many. 

DISCRETION 

Thy friend has a friend, and thy friend's 
friend has a friend; be discreet. 



of tbe ZTalmuo 49 

DRESS 

In the town where one lives the name will 
do: outside of it the dress must do. 



The learned man whose garment is soiled 
is undeserving of honor. 

ECONOMY 

Live within your means; spend more on 
your clothing and most on your home. 

ENVY 

An envious man frowns when his neighbor 
rejoices. 

ERROR 

Error soon loses itself. 

EXAMPLE 

Precept with example produces example. 



5o Wit anfc TKMsfcom 

Two dry logs and one wet; the dry ones 
kindle the wet. 

-ft 

Let every man watch his own doings that 
he may be an example to his fellow man 
through life. 



EXPERIENCE 

Experience is the mirror of the mind. 

FAME 

He who seeks fame often loses it. 

FASTING 

No one is permitted to afflict himself by un- 
necessary fasting. 

FAULT=FINDERS 

Man sees all the faults but his own. 

-ft 
Do not blame in others your own faults. 



of tbe ZTalmuo 51 

He who seeks for a faultless brother will 
have to remain brotherless. 

He who sees his own faults is too much 
occupied to see the faults of others. 

He who blames others is full of blame him- 
self; and the fault he sees in others may be 
seen in himself. 

FELLOW MAN 

He who raises a hand against a fellow man, 
even if he injure him not, is called wicked. 

He who shames a fellow man in public is a 
murderer. 

FLATTERY 

Let not your lips speak that which is not 
in your heart. 

Love those who reprove thee, and hate 



52 Wiit anfc TKilfsfcom 

those who flatter thee; for reproof may lead 
thee to eternal life, flattery to destruction. 

FOOLS 

Do not live near a pious fool. 

An aSS tied to the SUn — (A fool in a high sta- 
tion). 

-ft 

The pious fool, the hypocrite, and the 
flagellating Pharisee are destroyers of human 
society. 

-ft 

Be not the friend of one who wears the 
cloak of a saint to cover the moral deformi- 
ties of a knave. 

-ft 

If thy friends agree in calling thee an ass, 
go and get a halter around thee. 

-ft 

Rather be thou called a fool all thy days 
than walk one hour before the All-Seeing Eye 
in evil ways. 



of toe ftalmuo 53 

FORGIVENESS 

It is sinful to hate, but noble to pardon. 

He who wishes to be forgiven must for- 
give. 

FRAUDS 

He who pretends to be halt or blind in or- 
der to appeal to popular sympathy, will be 
afflicted with these infirmities sooner or later. 

FRIENDSHIP 

Friendship or death. 

An old friend do not forsake. 
Ascend a step in choosing a friend. 



To have no faithful friends is worse than 
death. 



54 Tldtt anfc Wtsfcom 

If thy friend is honey, do not lick him up 
altogether. 

-ft 

Thy own deeds make thy friends or thy 
enemies. 

-ft 

One enemy is one too many, a thousand 
friends are none too many. 

-ft 

Do not blame thy friend for shortcomings 
which thou hast thyself. 

-ft 

There are many friends at the door of the 
store, but there are none at the door of misery. 



The dog follows thee, but his attachment is 
to the crumb which he expects of thee. 

-ft 

New things are the best things; old friends 
are the best friends. 



of tbe ZTalmuo 55 

He who asks more of a friend than he can 
bestow, deserves to be refused. 



-£} 



A man without friends is like the left hand 
without the risrht. 



-e>> 



Be humble to thy superior, affable to thy 
inferior, meet every man with friendliness. 



-o> 



At the gate of abundance there are many 
brothers and friends; at the gate of misery 
there is neither brother nor friend. 



GOD— HOLY LAW 

Know that thou art always in God's Pres- 
ence. 

Reverence of God is the basis of morality. 



56 Wit anb Mfsfcom 

We cannot comprehend either the pros- 
perity or the sufferings of the righteous. 

-ft 

From beginning to end God's law teaches 
kindness. 

-ft 

Whatever God does is done for our grood. 



GOD'S PRESENCE 

The consciousness of God's presence is the 
first principle of religion. 

GOOD 

Cling steadfastly to that which is good, 
-ft 

There are three who are especially beloved 
by God: he who is forbearing, he who is tem- 
perate, and he who is courteous. 

GRATITUDE 

Men should thank God alike for evil and for 
good. 



of tbe TTalmuo 57 

GREATNESS 

How may a man obtain greatness? By 
fidelity, truth, and lofty thoughts. 

QUILT 

He who denies his guilt doubles his guilt. 

If any blame be attached to thee, be the 
first to declare it. 

He through whose agency another has been 
falsely punished stands outside of heaven's 
gates. 

HABIT 

Habit strips sin of its enormity. 

Habit becomes natural. 

HOME LIFE 
Duties Between Husbands and Wives 

A man's home means his wife. 



58 miit ano Misoom 

. Who is rich? He who has a good wife. 

-ft 

An unkind wife is a mental affliction. 

-ft 

From his first love man derives true wedded 
bliss. 

-ft 

Honor your wife that you may become 
rich. 

-ft 

He who has no wife is esteemed as dead. 

-ft 

He who divorces his wife is hated before 
God. 

-ft 

Love your wife like yourself; honor her 
more than yourself. 



to tbe Ualmufc 59 

When the wife of a man's youth dies, the 
altar of the Lord is in mourning. 



-ft 

A true wife makes the home a holy place. 

-ft 

As soon as a man marries his sins decrease. 

-ft 

He who lives without a wife is no perfect 
man. 

-ft 

A man should be careful not to afflict his 
wife, for God counts her tears. 

-ft 

He who marries for money, his children 
shall be a curse to him. 

-ft 

Love your wife truly and faithfully, and do 
not compel her to hard work. 



60 Wit ano Misfcom 

If thy wife is small, bend down to take her 
counsel. 

-ft 

Let a man be careful to honor his wife, 
for he owes to her alone all the blessings of 
his house. 

-ft 

Let youth and old age not be joined in mar- 
riage, lest the purity and peace of domestic 
life be disturbed. 

-ft 

A man's wife has scarcely breathed her last 
when another is waiting to take her place. 

-ft 

All the blessings of a household come 
through the wife, therefore should her hus- 
band honor her. 

-ft 

First build a house and plant a vineyard 



ot tbe XTalmuo 61 

(i.e., provide for the means of the household), 
and then take a wife. 



-ft 



If in anger the one hand remove thy wife 
or thy child, let the other hand again bring 
them back to thy heart. 

-ft 

All ailings, only not the ailing of heart; all 
evils, but not an evil wife. 

-ft 

It is as difficult to effect suitable matri- 
monial matches as it was to divide the Red 
Sea. 

-ft 

To be unmarried is to live without joy, with- 
out blessing, without kindness, without reli- 
gion, and without peace. 

-ft 

A handsome dwelling, a pretty wife, and 



62 Witt ant) TKUfsfcom 

beautiful furniture, exert a cheering influence 
upon a man's spirits. 

The husband should always endeavor to 
provide bread for his house, for quarrel be- 
gins mostly on account of improvidence. 



-€* 



The majority of children resemble their 
maternal uncles; hence the choice of a wife 
should be determined by the character of her 
brothers. 



-<x 



He who loves his wife as his own self, and 
honors her more than himself, and he who 
educates his children in the right way, to him 
applies the Divine promise, " Thou shalt know 
that there is peace in thy tent." 

From the age of twenty, if a man remain in 
a state of celibacy, he lives in constant trans- 



of tbe Ualmuo 63 

gression. Up to that age the Holy One waits 
for him to enter the state of matrimony, and 
woe to his bones if he does not marry then! 



He who sees his wife die before him has, as 
it were, been present at the destruction of the 
Temple, and around him the world grows 
dark. It is woman alone through whom 
God's blessings are vouchsafed to a house. 
She teaches the children, speeds the husband 
to the house of worship and instruction, wel- 
comes him when he returns, keeps the house 
godly and pure; and God's blessings rest upon 
all these things. 

Duties Between Parents and Children 

The daughter is as the mother was. 

When the calf kicks, 'tis time to thrash the 
cow. 

What the child says out of doors he has 
learnt in doors. 



64 miit anfc Misfcom 

The daughter's doings have been the moth- 
er's acts. 



-€>> 



Do not confine your children to your own 
learning, for they were born in another time. 



Where the children honor their parents, 
there God dwells, there He is honored. 



-£* 



Parental love should be impartial; one 
child must not be preferred to the other. 



-£* 



The honor and reverence due to parents are 
equal to the honor and reverence due to God. 



-e> 



It is a father's duty not only to provide for 
his minor children, but also to take care of 
their instruction, and to teach his son a trade 



ot tbe Ualmufc 65 

and whatever is necessary for his future wel- 
fare. 



Children's Obligations to Parents 

" Respect your parents as you respect Me," 
says God. 



A son must, if necessary, feed and support 
his parents. 



A child owes his life to three: to God, to his 
father, and to his mother. 



Dama bar Netina, a heathen, of whom 
once some customers desired to buy wheat, 
for which they offered him a high price on 
account of its scarcity, said to them: " I can- 
not sell at present, for the key to the store lies 
under the pillow whereupon my father is 
now asleep. I dare not disturb his rest." 



66 miit anfc Wisfcom 

Only when the father tempts the son to 
commit sin is disobedience justifiable. 



He who honors his father and mother en- 
joys the fruit in this life, and stores up a treas- 
ure for the future. 



-€?> 



While the son honors his parents, God holds 
it as if He were dwelling near the child, and 
were Himself receiving honor. 



Even if it happens that the son is a teacher, 
yet if the. father is present, the son must rise 
before him in the presence of all his pupils. 

When a son is called to do a service for his 
parents, he must first see that his person is 
tidy and clean; for a child must attend to his 
parents as though they were his king and 
queen. 



of tbe ZTalmuo 67 

A child must not stand or sit in the place 
which his father is in the habit of occupying. 
He must not contradict his father, and when 
he names him he must use a term of respect, 
such as " my honored father." 



A child must love and honor his parents 
while they are living, and must love and re- 
spect them after they are dead; and as they 
loved and honored God, he must love and 
honor God, and thus make his parents live 
again in his own good deeds. 



-£* 



If in after life the son prospers and is richer 
than his father, he must see that his prosperity 
is shared by his parents. He must not live in 
greater luxury than they; he must not allow 
them to suffer poverty while he enjoys wealth. 
But the son must not make himself obnoxious 
by too many attentions. 



63 Wit anb Wisfcom 

HONESTY 

Do not buy stolen goods. 

An Israelite is prohibited from deceiving 
even an idolater. 

-<* 

The most worthy crown is a good reputa- 
tion. 



When the thief has no opportunity to steal 
he considers himself an honest man. 



It is not the amount of trade that makes the 
man poor or rich, but honest working and 
dealing. 



He who unjustly hands over one man's 
goods to another, he shall pay God for it with 
his own soul. 



of tbe Ualmuo 69 

On the soul's appearance before the Divine 
Tribunal, the first question will be, " Hast 
thou been honest and faithful in all thy deal- 
ings? " 



-ft 



Rab Safra had a jewel for which he asked 
the price of ten pieces of gold. Several deal- 
ers saw the jewel and offered five gold pieces. 
Rab Safra declined, and the merchants left 
him. After a second consideration, he, how- 
ever, resolved upon selling the jewel for five 
pieces. The next day, just as Rab Safra was 
at prayers, the merchants unexpectedly re- 
turned: "Sir," said they to him, "we come 
to you again to do business after all. Do you 
wish to part with the jewel for the price we of- 
fered you? " But Rab Safra made no reply. 
" Well, well; be not angered; we will add an- 
other two pieces." Rab Safra still remained 
silent. " Well, then, be it as you say; we will 
give you ten pieces, the price you asked." By 
this time Rab Safra had ended his prayer, and 
said: "Sirs, I was at prayers, and could not 
hear you. As for the jewel, I have already 



70 Mft anfc Timis&om 

resolved upon selling it at the price you of- 
fered me yesterday. If you then pay me five 
pieces of gold, I shall be satisfied." 



" What induces theft? " asked a schoolmas- 
ter of his scholars. One answered " Hunger; " 
another " Extravagance; " another " Envy." 
But one, wiser than the rest, replied " Receiv- 
ers." "Well answered," said the schoolmaster. 
For King Solomon says, ' Whosoever is, part- 
ner with a thief hateth his own soul,' which 
means, he who derives gain from a thief by 
helping him to realize the profit of the theft 
is thoroughly dishonest himself, and of the 
two is the more culpable. This proverb is 
illustrated in the Midrash as follows: A pow- 
erful and wise prince once made a law that 
the receiver of stolen property should be 
hanged, and the thief go free. This caused 
great discontent among certain people who 
lived in luxury and entertained lavishly, and 
likewise among others who had sufficient 
sense to understand the true intent of the 
law. The prince, anxious to teach the people 



of tbe Ualmuo 71 

the wisdom of his edict, ordered all his 
subjects to meet him on a large field, which 
he had prepared for the occasion. Now, the 
day before they met, he had the ground 
pierced with a number of holes. The peo- 
ple assembled, and the prince ordered various 
pieces of meat to be strewn all over the 
ground, and a few weasels to be let loose. 
In a very short time the weasels disappeared 
down the holes with the meat. On the mor- 
row, the prince again assembled the people, 
again distributed the dainty morsels of meat, 
and again let loose the thieving weasels; but 
he had taken the precaution to have every hole 
and nook stopped up. So when the weasels 
pounced upon the meat and ran with it toward 
the holes, where, the day before, they had 
eaten it, they found the holes closed against 
them; unable to dispose of the meat, they 
dropped it. ' Behold,' said the king, ' theft 
prospers only when thieves can dispose of 
their ill-gotten goods.' " 



-£* 



72 mit ant) Wfsfcom 



HONOR (NEIGHBOR'S) 

Guard with jealous care thy neighbor's 
honor. 



Hold your neighbor's honor as sacred as 
your own. 

-ft 

Be as eager to secure thy fellow's honor as 
thine own, and yield not easily to anger. 



-ft 



The right way for man to choose is to do 
that which is honorable in his own eyes (i.e., 
approved by his conscience) and at the same 
time honorable in the eyes of his fellow men. 



HOSPITALITY 

Hospitality is as important as divine wor- 
ship. 



ot tbe Ualmuo 73 

Let thy house be open wide as a refuge, 
and let the poor be cordially received within 
thy walls. 



HUMILITY 

Rather be thou the tail among lions than 
the head among - foxes. 



-€* 



He who humiliates himself will be lifted up; 
he who raises himself up will be humiliated. 



Whosoever runs after greatness, greatness 
runs away from him; he who runs from great- 
ness, greatness follows him. 



IDLENESS 

When the woman slumbers, the work- 
basket falls to the ground. 



74 Wit ano Misfcom 

IDOLATRY 

" If your God hates idolatry, why does He 
not destroy it? " Rufus, the Roman, asked 
Rabbi Akiba. " Would you have Him destroy 
this beautiful world for the sake of the foolish 
people who worship the sun, the moon, or the 
stars, that are but the servants of God?" 
Akiba replied. 

IMAGINATION, EVIL 

The " Spirit of Evil " entices a man in this 
world, and testifies against him in the next. 



The " evil imagination " takes advantage 
only of visible objects. 

An evil eye, an " evil imagination," and 
misanthropy banish a man from the world. 



IMMORTALITY 

A special mansion will be given in Heaven 
to every pious man. 



of tbe Ualmuo 75 

This world is like a road-side inn, but the 
world to come is like the real home. 



-o 



The longest life is insufficient for the ful- 
filment of half of man's desires. 



Better one hour's happiness in the next 
world than a whole lifetime of pleasure in 
this. 



One man may earn immortality by the work 
of a few short years, while others earn it by 
the work of a long life. 

He who lays up no store of good deeds dur- 
ing the working days of life can never enjoy 
the eternal Sabbath. 

This world is an antechamber to the next. 



76 Mit an& Mfsbom 

Prepare thyself in the antechamber that thou 
mayest worthily enter the throne-room. 



The just of all nations have a portion in the 
future reward. 



For the righteous there is no rest, neither 
in this world nor in the next, for they go, say 
the Scriptures, " from strength unto strength, 
from task to task, until they shall see God in 
Zion." 



The grave is like a Melotian (silken) rai- 
ment for the pious man, who comes fully pro- 
vided with provisions; the pious man can look 
upon the future life without fear, because he 
comes to the other world well prepared. 

-ft 

" Man is born to die, but the dead shall live 
again." " Better is the day of death than the 



of tbe ttalmuo 77 

day of birth." These sayings are illustrated 
as follows: Two vessels sail on the ocean at 
one and the same time; the one is leaving, the 
other entering the harbor. For the one which 
arrived a number of friends had prepared a 
great feast, and with clapping of hands and 
great vociferations of joy, they celebrated her 
arrival, while the one which was leaving re- 
ceived sighs and tears. An intelligent man, 
who was a spectator of what passed, said: 
" Here quite the reverse appears to take 
place, as otherwise ought to happen. They 
rejoice over the one which cometh and feel 
saddened over the departure of the other. 
What a fallacy. Rejoice over the one which 
has accomplished its voyage and is return- 
ing from many dangers to safety, and be- 
wail rather the vessel which is coming in, 
for she will have to brave again the storms 
of an inconstant sea." The same when 
man is born, great rejoicing takes place, 
while at his death much grief is expressed. 
One ought to weep at his birth, because no 
one is certain whether he will be able to 
overcome the dangers and temptations of 
life; whilst at his death one ought to feel 
pleased if he only leaves a good name behind 



78 Mit anfc Misfcom 

him. At his birth man is entered into the 
book of death; when he dies he is entered into 
the book of life. 



INGRATITUDE 

Despise not small favors. 

Into the well from which thou drinkest do 
not cast a stone. 



He who eats and drinks, but blesses not the 
Lord, is even as he who stealeth. 



Once a man journeyed from Palestine to 
Babylon. While at his meal, he noticed a 
fierce strife between two birds, which ended 
in the apparent death of the one. When the 
other, however, noticed that its companion 
was dead, it hastened to search for a special 
kind of herb, which it brought and laid on the 



of tbe Ualmuo 79 

beak of the corpse, and soon thereafter the 
dead bird revived. The traveller saw this with 
astonishment and procured a sample of the 
herb. On journeying further, he met with a 
dead lion, and concluded to make the experi- 
ment upon him. He succeeded in reviving 
the lion, but no sooner had the latter regained 
his strength than he tore his benefactor to 
pieces. 



-ft 



When he was a puppy I fed him, and when 
he became a dog he bit me. 



INTENTION 

Do as much or little as thou canst, only let 
thy intention be always good. 

ISRAEL 

Every nation has its special guardian angel, 
its horoscopes, its ruling planets and stars. 
But there is no planet for Israel. Israel shall 
look but to God. There is no mediator be- 



So Mft anfc Wisfcom 

tween those who are called His children and 
their Father which is in Heaven. 



-Oi 



A king married a woman and made her 
magnificent promises. Soon after he was 
obliged to leave her and undertake a pro- 
tracted journey. He stayed away a long time, 
and the neglected wife was repeatedly of- 
fended by her neighbors, who said: "The 
king has left thee; he will never return." The 
poor woman wept and lamented, but always 
regained comfort in the expectation of the 
fulfilment of her husband's magnificent prom- 
ises. After a long time the king at last re- 
turned, and exclaimed: "My beloved wife, 
I am really astonished at thy faithful perse- 
verance during so many years." " My lord 
and king," she rejoined, " if thy promises had 
not sustained me, I had long ago succumbed 
to the advice of my neighbors." This woman, 
such is the beautiful application, represents 
Israel, who, in spite of all temptations and en- 
ticements made by any other nations, faith- 
fully bears the long separation from God, 



of tbe Zlalmuo 81 

hoping for the fulfilment of the glorious 
promises contained in Holy Scriptures. 

JEALOUSY 

He that cherishes jealousy in his heart, his 
bones rot. 

-ft 

One seldom meets a man who likes his fel- 
low artist. 

JUDGING 

Judge everybody favorably. 

-ft 

Judge not thy neighbor until thou hast 
been placed in his position. 



Judge charitably every man and justify 
him all you can. 

-ft 

Man sees the mote in his neighbor's eye, 
but knows not of the beam in his own. 



82 mtt anfc MisOom 

A certain man who was once hired to work 
for a stipulated daily wage, and who worked 
for three years without having drawn his earn- 
ings, at length desired to go home and de- 
manded his accumulations from his employer. 
" I have no money just now," said the em- 
ployer. " Give me then some of your prod- 
uce," demanded the employee. " I regret very 
much," said the master, " that I cannot com- 
ply with thy request." He asked him for cat- 
tle, for wine or vineyard, but the master de- 
clared he was unable to give him anything. 
With a heavy sigh the poor laborer took 
his tools and without a murmur departed. 
Scarcely had he gone when the employer or- 
dered three asses laden with eatables, drink- 
ables and wearing apparel, and personally 
rode to the residence of the laborer, who at 
once prepared a meal for his master, and they 
ate and drank together. After a while the 
employer drew forth a bag of money and 
handing it to the astonished employee, told 
him that the provisions-laden asses were his 
also. Thereupon the following dialogue en- 
sued: 



of tbe Ualmuo 83 

Employer. " What was in thy mind when 
I told thee I had no money? " 

Employee. " I thought thou hadst un- 
fortunately lost it." 

Employer. " And when I told thee I had 
no cattle? " 

Employee. " That others claimed it for a 
debt incurred prior to mine." 

Employer. " What couldst thou have 
thought when I told thee I had no field? " 

Employee. " That it might have been 
mortgaged." 

Employer. " And when I told thee I had 
no fruit? " 

Employee. " That it might not have been 
tithed yet." 

Employer. " But what didst thou think 
when I told thee I had no vineyard nor 



wine 



Employee. " It came to my mind that, 
perchance, thou hadst sanctified both wine 
and vineyard as gifts to the Temple." 

Employer. "Ah, thou art a godly man. 
Faithfully hast thou complied with the ethical 
doctrine ' Judge everybody favorably.' Thou 



84 limit an& Misfcom 

hast judged me favorably and God judge thee 
favorably." 



JUDGMENT 

God alone can judge. 
-ft 

In the hour when the Judge sits in judg- 
ment over his fellow men, he shall feel, as it 
were, a sword pointed at his own heart. 

-ft 

When the soul appears before the Judg- 
ment-Seat it is asked: 

" Hast thou been honest in all thy deal- 
ings? " 

" Hast thou set aside a portion of thy time 
for the study of the Law? " 

" Hast thou observed the first command- 
ment? " 

" Hast thou in trouble still hoped and be- 
lieved in God? " 

" Hast thou spoken the truth? " 



of tbe Ualmuo 85 

JUSTICE 

Whatever is hateful to thee, do not to thy 



Thy neighbor's property must be as sacred 
to thee as thine own. 



From the very spoon that the carver 
carved, he has to swallow hot mustard. 



Wrong neither thy brother in faith nor him 
who differs from thee in faith. 

-ex 

The shepherd is lame and the goats are 
nimble, but at the entrance of the fold they 
will have to meet him and at the door of the 
stable they will be counted. 

LABOR 

Love labor and hate to be a professional 
minister. 



86 Mit ant> Misfcom 

Great is the dignity of labor; it honors 
man. 



-ft 



He who helps himself will be helped by- 
God. 



-ft 



The laborer is allowed to shorten his pray- 
ers. 



-ft 



He who teaches his son no trade is as if he 
taught him to steal. 



-ft 



The laborer at his work needs not rise be- 
fore the greatest doctor. 



He who does not teach his son a handicraft 
trade neglects his parental duty. 



Oi tfoe ttalmufc 87 

Beautiful is the intellectual occupation, if 
combined with some practical work. 



-£* 



It is well to add a trade to your studies; 
you will then be free from sin. 



Work is more pleasant in the sight of the 
Lord than the merits of your fathers. 



He who lives by the work of his hands is 
greater than he who indulges in idle piety. 



He who derives his livelihood from the 
labor of his hands is as great as he who fears 
God. 

Happy the child who sees its parents en- 
gage in an honest trade; woe to the child who 



88 Mit anfc TOsfcom 

must blush on account of their dishonest 
trade. 

-ft 

Get your living by skinning carcasses in the 
street, if you cannot otherwise, and do not 
say, " I am a priest, I am a great man; this 
work would not befit my dignity." 

THE LAW 

The beginning and end of the Law is kind- 
ness. 

-ft 

The study of the Law, when not sustained 
by secular work, must come to an end, and 
involve one in sin. 

-ft 

He who studies the Law in his youth gets 
its words absorbed in his blood, and they come 
readily from his mouth. 

-ft 

He who studies the Law in his youth is like 



of tbe Ualmub 89 

a young man marrying a virgin, suited to him; 
but he who begins the study of the Law in 
his old age is like an old man marrying a vir- 
gin who suits him, but who does not suit her. 



LEVITY 

Laughter and levity habituate a man to 
lewdness. 



-£* 



Beware of too much laughter, for it dead- 
ens the mind and produces oblivion. 



LIFE 

Life is a passing shadow, says the Scripture. 
Is it the shadow of a tower or a tree? A 
shadow that prevails for a while? No; it is 
the shadow of a bird in his flight — away flies 
the bird and there is neither bird nor shadow. 



LOANS 

Lend to the poor in the time of their need. 



90 mat ano Timtsfcom 

Never take the clothes of wife or children 
in payment of a debt. 



If you have taken of a man his plough or his 
pillow for debt, return his plough in the morn- 
ing and his pillow at night. 



The possessions of a widow, whether she be 
rich or poor, should not be taken in pawn. 

LONG LIFE. 

"Wherewith prolongest thou life?" Rab- 
bi Nechuma's disciples asked him once. And 
the master answered: " I never sought my 
honor at the expense of my associate's degra- 
dation, and the thought of a wrong done to 
me in daytime never went with me to bed at 
night." 

LOVE 

Love is blind. 

Love takes no advice. 



of tbe Ualmuo 91 

He who loves thee scolds thee. 

-ft 

There is a compensation for everything- ex- 
cept our first love. 



The love which shirks from reproving is no 
love. 



Three things produce love: culture of mind, 
modesty, and meekness. 



-ft 



Love inspired by unworthy motives dies 
when those motives disappear. 



When our conjugal love was strong 1 , the 
width of the threshold offered sufficient ac- 
commodation for both of us; but now that it 
has cooled down, a couch sixty yards wide is 
too narrow. 



92 Mit anfc Wtsfcom 

MAN 
Man, A rioral Being 

The righteous control their desires, but the 
desires of the wicked control them. 

Man's Free Will 

Everything is foreordained by Heaven, ex- 
cept the fear of Heaven (i.e., the fear of God's 
anger when one is about to sin). 

Everything is ordained by God's provi- 
dence, but freedom of choice is given to man. 



Whether a man be strong or weak, rich or 
poor, wise or foolish, depends mostly on cir- 
cumstances that surround him from the time 
of his birth, but whether a man be good or 
bad, righteous or wicked, depends on his own 
free will. 

God's Will, As The Guide of Man's Duties 

Regulate thy will in accordance with God's 
will, and submit thy will to His will. 



of tbe Ualmuo 93 

Be bold as a leopard, light as an eagle, swift 
as a roe, and strong as a lion, to do the will 
of thy Father who is in heaven. 



Man's Accountability to God 

Every word, whether good or bad, acci- 
dental or intentional, is recorded in a book. 



Consider three things, and thou wilt never 
fall into sin: remember that there is above 
thee an All-Seeing Eye, an All-Hearing Ear, 
and a record of all thy actions. 



Consider three things and thou wilt never 
sin: remember whence thou comest, whither 
thou goest, and before whom thou wilt have 
to render an account for thy doings. 



-€* 



What meaneth " Thou shalt love the Lord 
thy God with all thy soul " ? It meaneth that 



94 Wit ant) Wisfcom 

thou must love Him, even if He demand thy 
soul. 



With the pious God is strict, even to a hair's 
breadth. 



Man is generally led the way which he is 
inclined to go. 



There is no death without individual sin, 
no pain without individual transgression. 
That same spirit that dictated in the Penta- 
teuch: ' And parents shall not die for their 
children, nor the children for their parents,' 
has ordained that no one should be punished 



-€>) 



Say not that sin and crime come from God 
or that He has caused thee to fall into sin, 



of tbe TTalmuo 95 

for He takes no pleasure in a sinful man. He 
hates every wickedness and abomination. He 
has created man from the beginning in purity 
and has left him to his free will to follow the 
path of righteousness or that of evil. Behold, 
fire and water have been put before thee, and 
thou mayest stretch out thy hand and choose, 
even as life and death are given thee to select; 
hail to him if he taketh life, but woe to him if 
he chooseth death. 



A king once engaged two watchmen to 
take care of his orchard. One was blind and 
the other lame. Still they answered the pur- 
pose very well; for their presence was quite 
sufficient to keep depredators at a distance. 
One evening the lame watchman was sitting 
in the orchard, when his eyes fell upon a 
bunch of luscious grapes, the first and only 
ripe ones in the whole place. " Are you very 
thirsty? " said he to his blind companion, 
who was walking up and down, feeling his way 
with a stick. " Would you like a bunch of 
fine juicy grapes? " " Yes," was the blind 
man's reply. " But you know we cannot pick 



96 Wit an& TKHtsfcom 

them. I am blind and cannot see. You are 
lame and cannot walk." " True," said the 
lame man. " Still we can get at them; take 
me on your back; I can guide you, and you 
can carry me to the grapes." And so they 
stole the precious fruit and ate it. 

Now, the next day the king went into the 
orchard to gather this very cluster of grapes; 
for he had already observed it as being just 
fit for the table. It had vanished, and he at 
once taxed the watchman with the theft. 

" How can my lord, the king, accuse me 
of such a thing? " exclaimed the lame man. 
" Here I must sit all the days of my life, with- 
out moving a single inch; for am I not 
lame? " 

" And how can my lord, the king, accuse me 
of such a thing, when I am blind? " asked the 
other. " How can the heart long after, or the 
hands reach, that which the eyes cannot be- 
hold? " 

The king answered not a word. But he 
ordered his servants to place the lame man on 
the back of the blind man, and he condemned 
them to punishment just as if they had been 
one man. So it is with the soul and body of 



of tbe Ualmuo 97 

man. The soul cannot sin without the body, 
nor the body without the soul; the sin of both 
is the sin of each, and it will not avail in the 
great day of judgment to shirk the responsibil- 
ity; but even as the lame and the blind watch- 
men, body and soul will be judged as one. 



Man's Duty 

Six hundred injunctions, says the Talmud, 
was Moses instructed to give the people. 
David reduced them all to eleven in the fif- 
teenth Psalm: Lord, who shall abide in Thy 
tabernacle, who shall dwell on Thy holy hill? 
He that walketh uprightly, and worketh right- 
eousness, and speaketh the truth in his heart. 
He that backbiteth not with his tongue, nor 
doeth evil to his neighbor, nor taketh up a 
reproach against his neighbor. In whose eyes 
a vile person is contemned; but he honoreth 
them that fear the Lord. He that sweareth 
to his own hurt, and changeth not. He that 
putteth not out his money to usury, nor taketh 
reward against the innocent. He that doeth 
these things shall never be moved. 



98 TKDlit anfc Misfcom 

The Prophet Isaiah reduced them to six 
(xxxiii. 15): He that' walketh righteously, 
and speaketh uprightly; he that despiseth the 
gain of oppressions, that shaketh his hands 
from holding of bribes, that stoppeth his ears 
from hearing of blood, and shutteth his eyes 
from seeing evil. 

The Prophet Micah reduced them to three 
(vi. 8): What does the Lord require of thee 
but to do justly, and to love mercy, and to 
walk humbly with thy God? 

Isaiah once more reduced them to two (lvi. 
1): Keep ye judgment and do justice. 

Amos (v. 4) reduced them all to one: Seek 
ye me and ye shall live. 

But lest it might be supposed from this that 
God could be found in the fulfilment of his 
Torah only, Habakkuk said (ii. 4): The just 
shall live by his faith. 

MEANS 
The end does not justify the means. 

THE MEDDLER 

The meddler has his spoon in every pot. 



of the ftalmuo 99 

MERCY 

To deserve mercy, practise mercy. 

The mercy we to others show, Heaven will 
show to us. 



He who judges without mercy will himself 
be judged. 

He who has compassion on his fellow man 
is accounted of the true seed of Abraham. 

Underneath the wings of the Seraphim are 
stretched the arms of divine mercy, ever ready 
to receive sinners. 

THE niSER 

A miser is as wicked as an idolater. 



C«rc 



ioo mit ano Misoom 

The mice lie on his money bags. 

-£* 
The birds in the air even despise the miser. 

Man is like that vegetation which sprouts 
from the ground as a tender plant, and grad- 
ually grows until at last it withers away and 
perisheth. This, O man, should teach thee to 
live pleasurably, enjoying the wealth that is 
thine while thou livest; for, consider, how 
long may that be? Life is brief, and death is 
sure. What matters it to thee if thy heirs will 
inherit a little more or a little less! Thou, O 
man, knowest not even how they will prize it, 
whether they will make good use of it or 
squander it. 

MODERATION 

Be moderate in all thingrs. 



The horse fed too freely with oats oft be- 
comes unruly. 



of tbe Ualmuo 101 

Eat and drink to live; live not to eat and 
drink, for thus do the beasts. 



-£* 



The sensible man drinks only when he is 
thirsty. 



MODESTY 

A good man is modest. 

-£* 

They who are modest will not easily sin. 

Who are the pious? The modest. Who 
are the modest? Those who are bashful, 
knowing that God sees them. 

MONEY 

Money makes even bastards legitimate. 



102 Mit anfc Misfcom 

He is rich who enjoys what he possesseth. 
-ft 

He who lends money on usury consumes 
his own as well as the stranger's. 



Wealth may be like waters gathered in a 
house, which, rinding no outlet, drown the 
owner. 



-ft 



The fortune of this world is like a wheel 
with two buckets, the full becomes empty and 
the empty full. 

-ft 

He who loves money cannot be righteous, 
and he who hastens after possessions is led 
away from the right path. Happy the rich 
whose hands are clean and who do not cling 
to possessions. If there be such a man, we 



of tbe ITalmuo 103 

will praise him as happy, for he has done much 
for his people. If thus tested and found un- 
blemished, we will exalt him. If, having had 
the opportunity to deceive, he did it not, hav- 
ing had the means to act unjustly, he acted 
fairly. 



OATHS 

Which is a vain oath? If one affirms im- 
possibilities; as, for instance, that a camel 
was flying in the air. 



OBSCENITY 

Let a man never allow an obscene word to 
pass out of his mouth. 



OBEDIENCE 

Hasten to the performance of the slightest 
commandment, and flee from sin; for the 
performance of one virtuous act leads to an- 
other, and the commission of one sin leads to 
another; so is the reward of one virtuous act 



104 Mft airt> Misfcom 

the performance of another, and the retribu- 
tion of one sin the commission of another. 



-ft 



It happened that a Judge of a city sent 
his servant to the market to purchase fish. 
When he reached the place of sale he found 
that all the fish but one had been sold, and 
this one a Jewish tailor was about purchasing - . 
Said the Judge's servant: " I will give one 
gold piece for it; " said the tailor: " I will 
give two." Whereupon the other expressed 
his willingness to pay three gold pieces for it, 
but the tailor claimed the fish, and said he 
would not lose it though he were obliged 
to pay ten gold pieces for it. The Judge's 
servant then returned home, and in anger re- 
lated the circumstance to his master. The 
Judge sent for the tailor, and when the lat- 
ter appeared before him he asked: " What is 
thy occupation?" "A tailor, sir," replied 
the man. " Then how canst thou afford to 
pay so great a price for a fish, and how dare 
you degrade my dignity by offering for it a 
greater sum than that offered by my servant? " 



of tbe XTalmub 105 

" I fast to-morrow," replied the tailor, 
" and I wished the fish to eat to-day, that I 
might have strength to do so. I would not 
have lost it even for ten pieces of gold." 

" What is to-morrow more than any other 
day? " asked the Judge. 

" Why art thou more than any other man? " 
returned the other. 

" Because the king has appointed me to this 
office." 

" Well," replied the tailor, "the King of 
kings has appointed this day (the Day of 
Atonement) to be holier than all other days; 
on this day we hope that God will pardon our 
transgressions." 

" If this be the case thou wert right," an- 
swered the Judge, and the Israelite departed 
in peace. 

Thus if a person's intention is to obey God, 
nothing can hinder its accomplishment. On 
this day God commanded his children to fast, 
but they must strengthen their bodies to obey 
him by eating on the day before. It is a per- 
son's duty to sanctify himself, bodily and spir- 
itually, for the approach of this great day. He 
should be ready to enter any moment into the 



106 mutt ant) Wisfcom 

Fearful Presence with repentance and good 
deeds as his companions. 



OPPORTUNITY 

If the thief has no opportunity, he thinks 
himself honorable. 



ORPHANS 

Money belonging to orphans should only 
be invested where the chance of gain is greater 
than the chance of loss. 



PASSION 

Who is strong? He who subdues his pas- 
sion. 

The greater the man, the stronger his pas- 
sion. 

Man's passions at first are like a cobweb's 
thread, at last become like thickest cord. 



of tbe Ualmuo 107 

Were it not for the existence of passions, 
no one would build a house, marry a wife, 
beget children, or do any work. 



-ft 



The wicked is in the power of his passion; 
the righteous keeps passion in his power. 



-ft 



What should man do in order to live? 
Deaden his passions. What should man do 
in order to die? Give himself entirely to life. 



-ft 



First, our passions are like travellers, mak- 
ing a brief stay, then like guests visiting us 
day by day, until at last they become our 
masters, holding us beneath their sway. 



PATRIOTISM 

Do not isolate thyself from the community 
and its interests. 



108 Mit anfc Misfcom 

Were it not for patriotism, sterile lands 
would be deserted. 



It is sinful to deceive the government re- 
garding taxes and duties. 

Do not aspire for public offices; but where 
there are no men, try thou to be a man. 



He who revolts against the government 
commits as great a sin as if he revolted against 
God. 



Those who work for the community shall 
work without selfishness, but with the pure 
intention to promote its welfare. 



Pray for the welfare of the government, 
since if it were not for the awe which it in- 
spires, men would swallow each other alive. 



of tbe Ualmuo 109 

PEACEFULNESS 

The Bible was given to establish peace. 

-ft 
Be the first to hold out the hand of peace. 

-ft 
Where there is no peace, nothing flourishes. 

-ft 

Be a disciple of Aaron, loving peace, and 
pursuing peace. 

-ft 

What is sweeter than sweetness? Peace 
after enmity. 

-ft 

Sow peace at home, scatter its fruits abroad. 



no Witt anfc WfsDom 

Peace is the wisp of straw which binds the 
sheaf of blessings. 



He who maketh peace among strivers will 
inherit eternal life. 



Discord is like a leak in a cistern. Drop 
by drop all the water escapes. 

When two men quarrel, he who is first si- 
lent is the better man. 

Great is peace, for it is to the world what 
yeast is to the dough. 

Man, be ever soft and pliable like a reed, 
and not hard and unbending like a cedar. 

When do justice and good will meet? 



of tbe Ualmuo m 

When the contending parties are made to 
agree peaceably. 

-ft 

Peace is the vessel in which all God's bless- 
ings are preserved to us and preserved by us. 



-ft 



Strife is like a jet of water pouring through 
a crevice; the wider the crevice, the stronger 
the flow. 



-ft 



Those who, when offended, do not give of- 
fence, when hearing slighting remarks, do not 
retaliate, they are the friends of God, they 
shall shine forth like the sun in its glory. 



Have a soft reply to turn away anger, and 
let thy peace be abundant with thy brother, 
with thy friend, and with everybody, even 
with the Gentile in the street, that thou shalt 
be beloved above and esteemed below. 



ii2 W,it ant) TDCUsfcom 

PERDITION 

Envy, lust, ambition, bring a man to perdi- 
tion. 



PERJURY 

The sin of perjury is great. 

God may delay all other punishments, but 
the sin of perjury is avenged straightway. 

Do not accustom yourself to use oaths, or 
you will be led into perjury. 

PERSECUTION 

Be of them that are persecuted, not of them 
that persecute. 

-£* 

Whosoever does not persecute them that 
persecute him, whosoever takes an offence in 



of tbe Ualmuo 113 

silence, he who does good because of love, he 
who is cheerful under his sufferings — they are 
the friends of God, and of them the Scrip- 
ture says: "They shall shine forth as does 
the sun at noonday." 



-e* 



There is not a single bird more persecuted 
than the dove; yet God has chosen her to be 
offered up on the altar. The bull is hunted by 
the lion, the sheep by the wolf, the goat by the 
tiger. And God said: " Bring me a sacrifice, 
not from them that persecute, but from them 
that are persecuted." 



PERSEVERANCE 

If thou hast commenced a good action, 
leave it not incomplete. 



PHYSICIANS 

Wait not to honor the physician till thou 
fallest sick. 



n4 Mit ant) IKUfsfcom 

Medicine is a science whose practise is au- 
thorized by God Himself. 



We ought not to live in a town where no 
physician resides. 

-£* 

The strict observance of Sabbath and the 
Day of Atonement is set aside, when the phy- 
sician declares such desecration necessary, 
even against the will of the patient. 



God causes the remedial herbs to grow up 
from the ground; they become a healing 
cause in the hands of the physicians, and from 
them the druggist prepares the remedies. 

POPULAR PREJUDICE 

The serpent's tail had a long time followed 
the directions of the head with the best re- 
sults. One day the tail began, " Thou appear- 
est always foremost, but I must remain in the 



of tbe Ualmuo 1 1 5 

background. Why should I not also some- 
times lead? " " Well," replied the head, 
" thou shalt have thy will for once." The 
tail, rejoiced, accordingly took the lead. Its 
first exploit was to drag the body into a miry 
ditch. Hardly escaped from that unpleasant 
situation, it crept into a fiery furnace; and 
when relieved from there, it got entangled 
among briers and thorns. What caused all 
these misfortunes? Because the head sub- 
mitted to be guided by the tail. When the 
lower classes are guided by the higher, all 
goes well, but if the higher orders suffer 
themselves to be swayed by popular preju- 
dices, they all suffer together. 



POSITION 

No position can dignify the man. It is the 
man who dignifies the position. 



POVERTY 

The Eternal is the advocate of the poor. 



1 16 Wit anfc Mfs&om 

Healthy poverty is opulence, compared 
with ailing wealth. 



-ft 



Be mindful of the children of the poor, for 
learning comes from them. 



PRAYER 

Cleanse your heart before praying. 

-ft 

Always pray with humility and with a clear 
conscience. 

-ft 

Prayer without devotion is like a body with- 
out life. 



-ft 



Better little prayer with devotion than 
much without devotion. 



of tbe TTalmuo 117 

Blessed are the women who send their chil- 
dren to the house of prayer. 



-e* 



Even when the gates of heaven are shut to 
prayer, they are open to those of tears. 



The value of the words uttered with the 
lips is determined by the devotion of the heart. 



To pray loudly is not a necessity of devo- 
tion; when we pray we must direct our hearts 
towards heaven. 



Look not on thy prayers as on a task; let 
the supplication be sincere. 

Prayer is Israel's only weapon, a weapon 
inherited from its fathers, a weapon tried in a 
thousand battles. 



n8 limit ant> Misfcom 

A pious man was engaged in prayer while 
travelling on the highroad. One of the 
nobles of the land, who knew him, was pass- 
ing by and saluted him, but the pious man did 
not mind the salutation and continued his 
prayer. The nobleman became vexed, and 
with great effort he waited until the man had 
finished his prayers; whereupon he, in an ex- 
cited manner, said to him: " Thou art a stu- 
pid fellow, for thou hast sinned against thine 
own law, which commands man to take care 
of his own life. But thou hast just risked thy 
life unnecessarily. Why didst thou not re- 
spond to my salutation? If I had split thy 
head open with my sword, who could have 
called me to account? " 

" Sir, I pray, suppress your wrath; I hope 
to quiet thee, if thou wilt allow me only a few 
words in reply. Think, for instance, that while 
standing in conversation with thy king, a 
friend, passing by, saluted thee. Shouldst 
thou like to be interrupted in thy conversa- 
tion with the king in order to answer that 
salutation? " 

" Woe unto me if I were to do so." 

" Now, I pray, dear sir, consider only the 



of tbe TTalmuo 119 

respect thou thus payest to a mortal King, 
who is here to-day and to-morrow is in the 
grave; whilst myself, who stood facing the 
King of Kings, the immortal King, what 
should I have done? " 

The nobleman assuaged his wrath, and the 
pious man continued his journey in peace. 



We read (Ex. xvii. 11) that while in the con- 
test with Amalek, Moses lifted up his arms, 
Israel prevailed. Did Moses' hands make war 
or break war? But this is to tell you that as 
long as Israel is looking upward and hum- 
bling his heart before his Father which is in 
heaven, he prevails; if not, he falls. In the 
same way you find (Num. xxi. 9), " And 
Moses made a serpent of brass, and put it 
upon a pole; and it came to pass, that if a 
serpent had bitten any man, when he beheld 
the serpent of brass, he lived." Dost think 
that a serpent killeth or giveth life? But as 
long as Israel is looking upward to his Father 
which is in heaven he will live; if not, he will 
die. 



i2o Mit anfc Wisfcom 

PRIDE 

Pride is like idolatry. 

-ft 
A penny in an empty box rattles loudly. 

-ft 

The prayers of the proud are never heard. 

-ft 
Pride leads to the destruction of man. 

-ft 

Pride is a sign of the worst poverty — ig- 
norance. 

-ft 

Even to his own household the overbear- 
ing is distasteful. 



The proud man is troubled at the slightest 
wind. 



of tbe ZTalmuo 121 

The proud are pettish and the pettish are 

foolish. 



-ft 



He who hardens his heart with pride soft- 
ens his brain with the same. 



-ft 



The Messiah will not come until haughti- 
ness shall have ceased among men. 



-ft 



It requires but the slightest breeze of ill- 
luck to cast down the proud, and quite right, 
too; for the immense ocean, which consists 
of countless drops of water, is nevertheless 
disturbed by the slightest breeze; and will 
there be anything more necessary to hum- 
ble men, in whose veins only one drop of 
blood is flowing? 

PROMISES 

Good men promise little and perform much. 



122 mit arte mtsbom 

Wicked men promise much and perform 
nothing. 



PUBLIC OPINION 

Despise not public opinion. 



The voice of the people is as the voice of 
God. 

Not what you say about yourself, but what 
others say. 

He who fears the opinion of the world more 
than his own conscience has but little self- 
respect. 



Whosoever is loved by mankind is also 
loved by the Supreme, but whosoever is not 
loved by mankind is not loved by the Su- 
preme. 



of tbe Ualmuo 123 

If one person tell thee that thou hast asses' 
ears, do not mind it; but if two persons make 
this assertion, at once place a pack-saddle 
upon thy back. 



PURPOSE 

Every union for a divine purpose is destined 
to last. 



QUARRELLING 

Quarrelling is the weapon of the weak. 

RELIGION 

Religion maketh the man. 

-£* 

Religion is the light of the world. 

-£* 

Without religion there can be no true mor- 
ality. 



124 Wit ant) Wisfcom 

God's commandments are intended to en- 
hance the value and enjoyment of life, but not 
to mar it and make it gloomy. 



-e* 



He who devotes himself to the mere study 
of religion without engaging in works of love 
and mercy is like one who has no God. 

REPENTANCE 

When a man has turned away from sin, re- 
proach him no more. 

Happy the man who repents in the strength 
of his manhood. 



One contrition in man's heart is better than 
many flagellations. 

-& 

The aim and end of all wisdom are repent- 
ance and good works. 



of tbe ftalmuo 125 

As the ocean never freezes, so the gates of 
repentance never close. 

So great is the virtue of repentance that it 
prolongs a man's years. 

The tears of true penitence are not shed in 
vain. 



He who repeatedly sins, looking forward 
to penitence to cover his sins, his penitence 
will avail him nothing. 



Even the most righteous shall not attain to 
so high a place in heaven as the truly repent- 
ant. 

One hour employed in this world in the ex- 
ercise of repentance and good deeds is prefer- 



126 mtt anfc TOsfcom 

able to a whole life in the world to come; 
and one hour's refreshment of spirit in the 
future world is preferable to the entire life in 
this. 



The Day of Atonement is given for the ex- 
piation of sins committed against God; but 
the Day of Atonement will not expiate sins 
committed against a fellow man, unless the 
offender has asked pardon of the offended. 



-£* 



In three ways may we repent: by publicly 
confessing our sins, by manifesting sorrow 
for sins committed, and by good deeds, which 
are as sacrifices before the Lord. 



Repent one day before thy death. There 
was a king who bade all his servants to a great 
repast, but did not indicate the hour; some 
went home and put on their best garments and 
stood at the door of the palace, others said, 



of tbe Ualmuo 127 

" There is ample time, the king will let us 
know beforehand." But the king summoned 
them of a sudden, and those that came in the 
best garments were well received, but the 
foolish ones who came in their slovenliness 
were turned away in disgrace. Repent to-day 
lest to-morrow ye might be summoned. 



-€* 



And it came to pass that a great ship, while 
sailing upon the ocean, was driven from its 
course by a high wind and finally was be- 
calmed close to a pleasant-appearing island, 
where they dropped anchor. There grew 
upon this island beautiful flowers and luscious 
fruits in great profusion, and tall trees lent 
a cooling shade to the place, that ap- 
peared to the ship's passengers most desira- 
ble and inviting. They divided themselves 
into five parties; the first party determined 
not to leave the ship, for said they, " A fair 
wind may arise, the anchor may be raised, and 
the ship sail on, leaving us behind: we will 
not risk the chance of missing our destination 



128 Mit ano Wtsfcom 

for the temporary pleasure which this island 
offers." The second party went on shore for 
a short time, enjoyed the perfume of the flow- 
ers, tasted the fruits, and returned to the ship 
happy and refreshed, finding their places as 
they had left them; losing nothing, but rather 
gaining in health and spirits by the recreation 
of their visit on shore. The third party also 
visited the island, but they tarried on the way. 
Meanwhile a fair wind arose, seeing which 
they hurried to the ship and arrived just as 
the sailors were lifting the anchor. Many of 
them lost their places, and were not as com- 
fortable during the balance of their voyage 
as at the outset. They were wiser, however, 
than the fourth party, which stayed so long on 
the island, and tasted so deeply of its pleasures 
that they minded neither the wind nor the 
ship's bell that called them. Said they: 
" The sails are still to be set; we may enjoy 
ourselves a few minutes more." Again the 
bell sounded, and still they lingered, thinking, 
" The captain will not sail without us." So 
they remained until they saw the ship moving; 
then in wild haste they swam after it and 
scrambled up the sides, but the bruises and 



of tbe Ualmuo 129 

injuries which they encountered in so doing 
were not healed during the remainder of the 
voyage. But, alas for the fifth party. They 
ate and drank so deeply that they did not 
even hear the bell, and when the ship started 
they were left behind. Then the wild beasts 
hid in the thickets made them a prey, and 
they who escaped this evil perished from the 
poison of surfeit. 

The " ship " is our good deeds, which bear 
us to our destination, heaven. The " island " 
typifies the pleasures of the world, which the 
first set of passengers refused to taste or look 
upon, but which when enjoyed temperately as 
by the second party, make our lives pleasant, 
without causing us to neglect our duties. 
These pleasures must not be allowed, how- 
ever, to gain too strong a hold upon our 
senses. True, we may return, as the third 
party, while there is yet time and with but lit- 
tle bad effect, or even as the fourth party at the 
eleventh hour, be saved, but with many bruises 
and injuries which cannot be entirely healed; 
but we are in danger of becoming as the last 
party, spending a lifetime in the pursuit of 
vanity, forgetting the future, and perishing 



130 Wit anD Misfcom 

even of the poison concealed in the sweets 
which attract us. 



REPROOF 

He who cannot bear one word of reproof 
will have to hear many. 



RESIGNATION 

Blessed is he who meekly bears his trials, 
of which everyone has his share. 



When misfortune befalls you examine your 
conduct and knowledge that God's chas- 
tisement is just. 

During Rabbi Meir's absence from home 
two of his sons died. Their mother, hid- 
ing her grief, awaited the father's return, 
and then said to him: "My husband, some 
time since two jewels of inestimable value 



of tbe TTalmuo 131 

were placed with me for safe keeping. He 
who left them with me called for them to-day, 
and I delivered them into his hands." " That 
is right," said the Rabbi, approvingly. " We 
must always return cheerfully and faithfully 
all that is left in our care." Shortly after this 
the Rabbi asked for his sons, and the mother, 
taking him by the hand, led him gently to the 
chamber of death. Meir gazed upon his sons, 
and realizing the truth, wept bitterly. " Weep 
not, beloved husband," said his noble wife; 
" didst thou not say to me we must return 
cheerfully, when 'tis called for, all that has been 
placed in our care? God gave us these jewels, 
he left them with us for a time, and we gloried 
in their possession; but now that he calls for 
his own, we should not repine." 



Rabbi Judah said: " If a person weeps and 
mourns excessively for a lost relative, his 
grief becomes a murmur against the will of 
God, and he may soon be obliged to weep for 
another death. We should justify the decree 
of God, and exclaim with Job, ' The Lord 



i32 TKUft anfc XWUsfcom 

gave and the Lord hath taken; blessed be the 
name of the Lord.' " 



REVENGE 

Misery and remorse are the children of re- 
venge. 

He who gratifies revenge destroys his own 
house. 



Rabbi Meir was vociferous against evil 
doers and often prayed God, saying, " De- 
stroy the sinners." Beruriah, his pious wife, 
gently admonished him, saying, " Rather pray 
that God destroy sin and the sinners will be 
no more." 



REWARDS 

In proportion to thy efforts will be thy rec- 
ompense. 



of tbe TTalmuo 133 

The reward of good works is like dates; 
sweet and ripening late. 



The measure man metes to man the same 
will be meted to him. 



Be not like servants who wait on their mas- 
ter expecting to receive reward, but be you 
like those who serve their master without ex- 
pecting reward. 

THE RIGHTEOUS 

The righteous are even greater in death 
than in life. 



When the righteous die, they live; for their 
example lives. 



The loss of a pious man is a loss to his whole 
generation. 



134 Wit ant) Wisfcom 

The righteous promise little and do much. 



The righteous are heard when they perse- 
vere in prayer. 



The righteous need no monuments. Their 
deeds are their monuments. 



Alexander one day wandered to the gates 
of paradise and knocked. The guardian angel 
asked: "Who is there?" "I, Alexander." 
" Who is Alexander? " " Alexander, the con- 
queror of the world." " We know him not. 
He cannot enter here. This is the Lord's 
gate; only the righteous enter here." 



-€* 



The death of the righteous is a calamity 
equal in magnitude to the burning of the 
Temple. 



of tbe Ualmuo 135 

ROBBERY 

Buy nothing from a thief. 



The thief's end is the gallows. 

It is wrong to receive a present from a thief. 

The receiver is as bad as the thief. 



There is no difference between robbing a 
Jew or robbing a Gentile; if any, to rob a 
Gentile is a greater sin than to rob a Jew. 



If one finds a marked article he should ad- 
vertise it publicly, so that the owner may 
recover it. 



136 VOtt anfc Wisfcom 

SABBATH 

The Sabbath is given to man, not man to 
the Sabbath. 



SECRETS 

Do not reveal thy secret to the apes. 

-ft 

Thy secret is thy slave. If thou let it loose, 
thou becomest its slave. 

-ft 

Though thousands do thy friendship seek, 
To one alone thy secret speak. 

-ft 

Keep shut the doors of thy mouth 
Even from the wife of thy bosom. 



That which man conceals in his innermost 
chamber is plain and manifest to God. 



of tbe Ualmub 137 

SELF-RESPECT 

He who is ashamed will not easily commit 
sin. 



<** 



There is a great difference between him 
who is ashamed before his own self and him 
who is only ashamed before others. 



There is hope for a man who is capable of 
being- ashamed. 



-o> 



He who is bashful before others but is not 
before himself is wanting iri self-respect. 

SELF-SUPPORT 

A person dependent on the table of another 
has the world darkened. 



138 Wit anfc Mtefcom 

A man should be opposed to taking alms 
as well as to being a burden on the com- 
munity. 



-ft 



It is better to be a menial than to live upon 
the charity of others. 



All I weighed on scales, but found nothing 
lighter than bran; lighter than bran, how- 
ever, is a son-in-law living in his father-in- 
law's house: lighter still, a guest introduced 
by another guest. 



-ft 



Whoever has no possessions may be com- 
pared to an infant that has lost its mother. 
It may be nourished by many women, but it 
does not thrive, because a mother's love no 
one is able to supply. The man who is sup- 
ported by others, were it even by his own 
father or mother, or his children, never feels 



of tbe Ualmuo 139 

that contentment which his own exertions 
would give him. 



SICK 

It is a bounden duty to visit the sick. 

If your neighbor is sick, pray for him. 

SILENCE 

Silence is consent. 

If silence is becoming to a wise man, how 
much more so to a fool? 



-€* 



Do not deem they speech secure, for the 
wall has ears. 



140 TKllit ant) Wisbom 

If a word spoken in time is worth one piece 
of money, silence in its time is certainly worth 
two. 



SIN 



Sin begets sin. 



-ft 

Curse the sin, not the sinner. 

-ft 



Commit a sin twice, and you will t^iink it 
perfectly allowable. 



-ft 



The wiser the man, the more careful should 
he be of his conduct. 



-ft 



To resist sin is as meritorious as to be 
actively engaged in a good work. 



of tfoe ZTalmuo 141 

A man commits sin in secret; but the Holy 
One proclaims it openly. 

SINCERITY 

Be always sincere in your yea and your nay. 

SLANDER 

To slander is to murder. 

Teach thy tongue to say, " I do not know." 

Better no ear at all than one that listeneth 
to evil. 



Guard thy mouth from uttering an un- 
seemly word. 



Rather be thrown into a fiery furnace than 
bring anyone to public shame. 



142 Witt anfc Misfcom 

Four shall not enter Paradise; the scoffer, 
the liar, the hypocrite, and the slanderer. 



-e* 



A man's merits should be fully stated in his 
absence, but only partially in his presence. 



A slanderer injures three persons: himself, 
him that receives the slander and the slan- 
dered person. 

Listen, sir, to my words, and give ear to 
my utterances. Keep from strifes with thy 
neighbor, and if thou seest that thy friend 
does anything wrong, guard thy tongue from 
gossip. 



R. Gamaliel ordered his servant Tobi to 
bring something good from the market, and 
he brought a tongue. At another time he 
told him to bring something bad, and he also 



of tbe Ualmuo 143 

returned with a tongue. " Why did you on 
both occasions fetch a tongue? " the Rabbi 
asked. " It is the source of good and evil," 
Tobi replied, " if it is good there is nothing 
better, if it is bad there is nothing worse." 



A king, who was dangerously sick, was rec- 
ommended to drink the milk of a lioness. 
The king offered a high price for it, and a 
man tendered his services to procure it. After 
many dangerous exploits the man succeeded 
in procuring it, and hastened to bring the 
milk to the court. While on his journey he 
stopped at a tavern; the different members of 
his body engaged in a lively dispute. The 
feet commenced to assert, " If we had not 
carried the other members, you had never suc- 
ceeded in procuring the milk!" "What an 
arrogance! " the hands exclaimed. " If we 
had not milked the lioness, your running 
would have been of little benefit." The eyes 
said, " Had we not shown you the way, and 
the lioness, what had you been without us? " 
The heart said, " It was my direction that se- 



144 TKUtt anfc Wisfcom 

cured the success! " At last the tongue par- 
ticipated in the dispute: " What would all 
your actions amount to without me?" The 
other members merely laughed derisively at 
the claims of the tongue, which, angry at such 
treatment, said, " You shall find it out to 
your sorrow." When the man arrived at the 
court and offered the milk, the tongue called 
out, " That is milk from a Kalba (bitch)." 
The king became very wroth and ordered the 
man to be hung. Now all the members trem- 
bled, while the tongue laughed. " Did I not 
tell you that you are given into my power? 
But I will save you again. Bring me back 
before the king! " the tongue cried, and when 
again in the presence of the king it said, 
" You misunderstood the meaning of my 
words. I brought milk of a Lebia (lioness), 
only in my haste I used the Arabic term for 
lioness, Kalba." The milk being examined 
and found to be as the man said, he was richly 
rewarded. The tongue then proudly ex- 
claimed, " Life and death are given into my 
power! " 



of tbe ZTalmuo 145 

SLAVES 

Slaves should never be addressed as such, 
for the name itself is contemptible. 

SOLDIERS 

soldiers fi£ 
heroes. 

THE SOUL 

The soul of one good man is worth as much 
as all the earth. 

Hillel, the gentle, the beloved sage, 
Expounded day by day the sacred page 
To his disciples in the house of learning; 
And day by day, when home at eve returning, 
They lingered, clust'ring round him, loath to 

part 
From him whose gentle rule won every heart. 
But evermore, when they were wont to plead 
For longer converse, forth he went with 

speed, 
Saying each day: " I go — the hour is late — 
To tend the guest who doth my coming wait," 



146 'TOt anfc Mfsfcom 

Until at last they said: " The Rabbi jests 
When telling us thus of his daily guests 
That wait for him." The Rabbi paused 

awhile, 
Then made answer: "Think you I beguile 
You with an idle tale? Not so forsooth! 
I have a guest, whom I must tend in truth. 
Is not the soul of man indeed a guest, 
Who in this body deigns awhile to rest, 
And dwells with me all peacefully to-day; 
To-morrow — may it not have fled away? " 



-£>> 



" Let thy garments be always white." — 
Eccl. ix. 8. 

A king once distributed state robes among 
his servants. The wiser among them took 
great care of these gifts; not a single spot 
sullied their purity, not a single stain dimmed 
their brilliancy. But the foolish servants did 
all their work arrayed in these robes, for- 
getting the grandeur of the gift, and the dig- 
nity of the donor. 

Suddenly the king ordered the robes to be 
returned unto him. The wise servants came 



of tbe Ualmuo 147 

and restored the dresses spotless and unde- 
fined, but the foolish ones brought theirs be- 
daubed and spoilt. 

The king was rejoiced at the thoughtful 
conduct of the wise servants, but was incensed 
at the carelessness of the others. 

"Throw them into prison," he exclaimed; 
" let them there cleanse their garments. But 
the good and discreet shall remain about me, 
and glory in their splendor, for they are wor- 
thy thereof." 

Such is the way of God: he giveth to all 
alike a precious gift, a pure and spotless soul. 
The pious who make good use of this divine 
gift are permitted to enjoy eternal bliss, but 
the wicked are debarred from this happiness, 
till their souls are purified from the taints of 



SPEECH 

Speech is the messenger of the heart. 

SWEARING 

Swear not, even to the truth, unless the 
court compels you to do so. 



148 TOt ant) ras&om 

The world trembled with dread when God 
exclaimed: " Take not my name in vain." 



SYMPATHY 

Man's thoughts and ways shall always be in 
contact and sympathy with his fellow men. 



-£* 



To what is a man likened, who consoles with 
his neighbor twelve months after his bereave- 
ment by death? He is like a surgeon, asking 
a man who had once broken his leg to let him 
break it again and heal it, that he may show 
him what excellent mendicaments he has. 



TEMPER 

One who restrains his temper, all his sins 
meet forgiveness. 



TEMPERAMENT 

There are four kinds of temperament: To 
be easily provoked, and to be easily pacified, 



of tbe Ualmuo 149 

is to neutralize a bad quality with a good one; 
to be provoked with difficulty, and to be paci- 
fied with difficulty, is to neutralize a good 
quality by a bad one; to be provoked with dif- 
ficulty, and to be easily pacified, is the tem- 
perament of a holy man; to be easily pro- 
voked and pacified with difficulty is the tem- 
perament of a wicked man. 



TEMPTATION 

Happy the man who resists his temptations. 



The study of God's Word is the only anti- 
dote against temptation. 

THOUGHTS 

Sinful thoughts are even more dangerous 
than sin itself. 

TOLERANCE 

Support the aged without reference to reli- 



150 Wit anfc Wisfcom 

gion; respect the learned without reference 
to age. 



The virtuous of all nations participate in 
eternal bliss. 



^ 



The Lord who proclaimed the Law of Sinai 
is the God of all nations. 



-£* 



" Before me," said the Lord, " there is no 
difference between Jew and Gentile; he that 
accomplishes good, will I reward accord- 
ingly." 

When Abraham left Ur in Chaldea, he set- 
tled near Bethel, for the pasturage was good, 
the country well watered, with a very scanty 
population, at which he rejoiced, as his flocks 
could graze unmolested. But Sarah lamented 



of tbe TIalmuo 151 

their late pleasant home, on the plain, Moreb, 
and their friendly neighbors. Being tired of 
their solitude, she begged her husband to in- 
vite any wayfarers to their tent to partake of 
their hospitality. One day Abraham noticed 
an old man riding as one in haste, and, inquir- 
ing of him the cause, discovered the man to 
be in search of a scattered herd of cattle, so 
he invited him to his tent to refresh himself, 
promising that some of his young men would 
assist in the search. The old man assented. 
Abraham had a bath prepared and a goodly 
feast, prior to the eating of which Abraham 
invoked a blessing from God, in which the old 
man refused to join. On being asked the rea- 
son for his impiety he acknowledged being a 
fire worshipper. Abraham, full of indignation 
at his refusal to join in prayer, drove the 
travel-worn old man out of his tent. As he 
departed sorrowfully an angel of the Lord ap- 
peared to Abraham and asked him what he 
did, saying: " See you not that the Lord has 
had patience with this ignorant man these 
seventy years — can you not dwell with him 
for an hour? " 

So Abraham recalled the old man, urged 



152 Wit ant) Ximisfcom 

him to partake, made ready his young men, 
who soon returned with the missing cattle, 
and who assisted the traveller to drive them 
home; on which the old man, in leaving, 
blessed Abraham and Sarah, and said their 
kindly actions made a believer of him, and 
that a living fire was burning in his heart to 
be of service to his fellow man. 



TRIAL 

The future gains from present pains. 

-ft 

Blessed be he who bears his trials. Every- 
one has his share. 

-ft 

He who cheerfully submits to sufferings 
brings salvation to the world. 

TRUTH 

Truth is the seal of God. 



of tbe Ualmuo 153 

Promise little and do much. 

-ft 
Truth is its own witness. 

-ft 
Truth tells its own tale. 

-ft 
The liar is worse than the thief. 

-ft 
Always acknowledge the truth. 

-ft 
Truth will stand, but falsehood must fall. 

-ft 
Truth is the seal to God's works. 



154 Wit anfc Wisfcom 

Truth is heavy, therefore few carry it. 



-t* 



Truth lasts forever, but falsehood must 
vanish. 

Deception in words is a greater sin than 
deception in money matters. 



To be faithless to a given promise is as sin- 
ful as idolatry. 

This is the punishment of the liar, that 
when he tells the truth nobody believes him. 

It is sinful to deceive any man, be he even a 
heathen. 



-€* 



To break a verbal engagement, though 
legally not binding, is a moral wrong. 



of tbe Ualmuo 155 

UPSTARTS 

When the castle goes to ruin, castle is still 
its name; when the dunghill rises, still it is a 
dunghill. 

USEFULNESS 

In all God's creation there is not a single 
object without a purpose. 



■*>> 



Use thy best vase to-day, for to-morrow it 
may, perchance, be broken. 



USURY 

No Israelite is allowed to lend usuriously 
to a non-Israelite. 



<** 



The practise of usury is as wicked as the 
shedding of blood. 



156 limit anfc TKHtsDom 

The possessions of him who lends usuri- 
ously shall sooner or later decrease and van- 
ish. 



-e* 



The testimony of a usurer is not valid be- 
fore the court of Justice. 



-ft 



The usurer will have no share in an ever- 
lasting life. 



-£* 



The usurer will not prosper. 



VOW 

He who makes a solemn vow without ful- 
filling it, his book will be searched. 



WINE 

Drink not, and you will not sin. 



of tbe TTalmuo 157 

When the wine enters, the secret goes out. 



When Satan cannot come himself, he sends 
wine as a messenger. 



WISDOM 

A scholar is greater than a prophet. 

-ft 

Study is more meritorious than sacrifice. 

-ft 
Let thy house be a resort of the wise. 

-ft 

Who is a wise man? He who learns of all 
men. 



Who is a wise man? He who looks into 
the future. 



158 Mit ant) TKatetom 

The disciples of the wise are engaged all 
their days in building up the world. 



The end of wisdom is repentance and good 
works. 



Wisdom is a tree and active virtue is its 
fruit. 

-ft 

The world depends on its school-children. 

-ft 

For the blind in mind there is no physician. 

-ft 

A town which has no school should be 
abolished. 

-ft 

Learn a little here and a lttle there, and you 
will increase in knowledge. 



ot tbe Ualmufc 159 

An old man (i.e., one entitled to venera- 
tion) is only he who has acquired wisdom. 



If a man has knowledge, he has all things; 
if he has no knowledge, he has nothing. 

Culture in a woman is better than gold. 

Culture of heart is better than culture of 
learning. 

Jerusalem was destroyed because the in- 
struction of the young was neglected. 

The world is only saved by the breath of 
the school-children. 



Even for the rebuilding of the Temple the 
instruction of the children must not be inter- 
rupted. 



160 Mtt ant) iraiisDom 

The chief thing is not learning, but the 
deed. 



-£* 



Beware of an over-pious ignoramus and of 
one badly trained. 



-e* 



If a man does not go after wisdom, wisdom 
will not come to him. 



-ft 



Learn first and philosophize afterwards. 



-ft 



Whosoever tries to make gain by the crown 
of learning perishes. 



The more knowledge, the more spiritual 
life. 



of tbe Ualmuo 161 

Wisdom increases with years; and so does 
folly. 

Knowledge without religion blesses not its 
possessor. 

The teachers are the guardians of a State. 

" Repeat," "repeat," that is the best medi- 
cine for memory. 



He who instructs a child is as if he had cre- 
ated it. 

The rivalry of scholars advances learning. 

God looks to the heart of man and then to 
the mind. 



1 62 Mit an& TOsfcom 

One learned, who is not inwardly as out- 
wardly, is not to be looked upon as learned. 

-ft 

Honor the sons of the poor; it is they who 
bring science into splendor. 



The Lord is not with him who, while pos- 
sessing great knowledge, has no sense of duty. 

-ft 

If you have not desired wisdom in your 
youth, how will you acquire her in your old 
age? 

-ft 

If you interrupt your studies for one day, it 
will take you two to regain what you have 
lost. 

-ft 

Do not be wise in words alone, but also in 
deeds, for the wisdom of deeds will be neces- 
sary for the world to come, while the wisdom 
of words remains on earth. 



of tbe ZEalmuo 163 

The ultimate end of all knowledge and wis- 
dom is man's inner purification and the per- 
formance of good and noble deeds. 

Ignorance and conceit go hand in hand. 

Without knowledge there can be neither 
true morality nor piety. 

Be eager to acquire knowledge; it does not 
come to thee by inheritance. 



Teach the children of the poor without 
compensation, and do not favor the children 
of the rich. 



-£* 



If thou hast acquired knowledge, what 
canst thou lack? If thou lackest knowledge, 
what canst thou acquire? 



1 64 Wiit anfc> Mfsfcom 

It is necessary to have a knowledge of the 
world, besides a knowledge of the Holy Law. 

-ft 

He who acquires knowledge, without im- 
parting it to others, is like a myrtle in the 
desert, where there is no one to enjoy it. 

-ft 

Who are you whose prayers alone have 
prevailed? I am a teacher of little children. 



-ft 



He who has the least understanding has the 
most questions. 



-ft 



To what may he be compared who teaches 
a child? To one who writes on clean paper; 
and to what may he be compared who teaches 
an old man? To one who writes on blotted 
paper. 



ot tbe Ualmufc 165 

To what may he be compared who learns 
from children? To one who eats sour grapes 
and drinks wine just from the press; and to 
what may he be compared who learns from 
the aged? To one who eats ripe grapes and 
drinks old wine. 

-ft 

He who has more learning than good works 
is like a tree with many branches but few 
roots, which the first wind throws on its face; 
whilst he whose works are greater than his 
knowledge is like a tree with many roots and 
fewer branches, but which all the winds of 
heaven cannot uproot. 

-ft 

Be wise, my son, be prescient, acquire 
truth and esteem uprightness. Look upon 
fools as empty shadows. Avoid the advice of 
the ignorant; build when he advises to tear 
down, and attach yourself to the wise. 

-ft 

You should revere the teacher even more 
than the father. The latter only brought you 



166 mit ant) Timfsfcom 

into the world, the former indicates the way 
into the next. But blessed is the son who has 
learned from his father; he shall revere him 
both as his father and hi^ master; and blessed 
is the father who has instructed his son. 



-e> 



If any one telleth thee he has searched for 
knowledge and not attained it, believe him 
not; if he telleth thee he has attained knowl- 
edge without searching for it, believe him not; 
but if he telleth thee that he has searched for 
knowledge and attained it, thou mayest be- 
lieve him. 



-ft 



Four dispositions are found among those 
who sit for instruction before the wise, and 
they may be respectively compared to a 
sponge, a funnel, a strainer, and a sieve; the 
sponge imbibes all; the funnel receives at one 
end and discharges at the other; the strainer 
suffers the wine to pass through, but retains 
the lees; and the sieve removes the bran, but 
retains the fine flour. 



of tbe Ualmuo l6 7 

WOMAN 

A woman loves a poor youth rather than a 



rich old man. 



A woman schemes while plying the spindle. 
a* 

A woman is a shrewder observer of guests 
than a man. 

A woman is more desirous of entering the 
state of matrimony than a man. 



A woman prefers poverty with the affection 
of her husband to riches without it. 



The Emperor Hadrian is introduced as 
conversing with Rabbi Gamaliel on several 
religious questions, with the object of casting 
ridicule on the Bible. Hadrian exclaims: 
" Why, your God is represented therein as a 



168 Mit ant) Mtsfcom 

thief. He surprised Adam in his sleep and 
robbed him of one of his ribs." The Rabbi's 
daughter, who is present, craves permission 
to reply to the Emperor. This is granted. 
" But first let me implore thy imperial pro- 
tection, puissant sire," she exclaims. " A 
grave outrage has been perpetrated upon our 
house. Under the cover of night an auda- 
cious thief broke into our house and took a 
silver flagon from our chest of plate and left 
a golden one in its stead." " What a welcome 
thief," cried Hadrian. "Would that such rob- 
bers might visit my palace every day." " And 
was not the Creator such a thief as this? " 
archly rejoins the blushing damsel — " Who 
deprived Adam of a rib and in lieu thereof 
gave him a loving, lovely bride? " 



YOUTH 

Happy is he who fears God when in the 
prime of life. 

-ft 

Some are old in their youth, others young 
in their old age. 



of tbe Ualmuo 169 

Youth is a crown of roses, old age is a 
crown of rosemary. 

-ft 

Alas! for one thing that goes and never re- 
turns. What is it? Youth. 



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